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SERMONS 

ON 

PRACTICAL SUBJECTS. 

BF WILLIAM BARLASS, 

MINISTER OF THE GOSPEL. 
WITH THE 

CORRESPONDENCE BETWEEN THE AUTHOR 

AND THE 

REV. JtMHjTNEWTON, 

LATE RECTOR OF ST.C&ARY WOOLNOTH, LOMBARD-STREET, 

LONDON ; 

If EVER BEFORE PUBLISHED. 

AND 

A BIOGRAPHICAL SKETCH OF THE AUTHOR 

PREFIXED, 
ER WILSOA 

AND PROFESSOR OF LANGUAGES IN COLUMBIA COLLEGE, 
NEW- YORK. 

DUM TACET, H.EC LOQUITUR MARTIAL. 

BE INSTANT IN SEASON AND OUT DE SEASON... 2 TIV. I~. 2. 



PUBLISHED BY JAMES EASTBURN Sr CO. 

LITERARY ROOMS, CORNER OF BROADWAY AND PINE-ITREST. 
Abraham Paul, printer. 

1318. 



3^* „ 



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0\ 



Southern District of New-York, as. 

BE IT REMEMBERED, that on the thirtieth day of October, in the forty-third year 
of the Independence of the United States of America, James Eastburn & Co. of the said 
District, hath deposited in this Office the title of a Book, the right whereof they claim 
as Proprietors, in the words and figures following, to wit : 

" SERMONS on Practical Subjects. By William Barlass, Minister of the Gospel. 
" With the Correspondence between the Author and the Rev. John Newton, late 
" Rector of St. Mary W.opjnpth, Lombard-street, London ; never before published. 
'*' AiiH a 'iicg.aphscal Sketch pf thfe Author prefixed, by Peter Wilson, LL. D. and 
{''.Prciessor o£ Languages j£ Columbia College, New- York. 
" Dum tacet, haac loquitur.. ..Martial. 
'* Be ins{an{ in .season and.ont (j£season....2 Tim. iv. 2. 
, • Ia!ctxnSormtty jd the Act of the <3oog»sss of the United States, entitled " an Act for 
.the f-bGbiirag«nkn£of teaming, by securing the copies of Maps, Charts, and Books to the 
Authors anoT Proprietors of such copies, during the times therein mentioned ;" and also 
to an Act, entitled " an Act supplementary to an Act entitled an Act for the encourage- 
ment of Learning, by securing the copies of Maps, Charts, and Books to the Authors and 
Proprietors of such copies, during the time therein mentioned, and extending the benefits 
thereof to the Arts of designing, engraving, and etching historical and other prints." 

JAMES DILL, 
Clerk of the Southern District ofNeiv-York. 

By EDWARD TREJYOR, Ass't. Clerk 



SERMONS 



BY THE 



REV. WILLIAM BJ1KLJLSS. 



PREFACE. 



PROVIDENCE is a great mystery. If the Lord's 
procedure is dark in this world, we shall know it 
hereafter. When repeatedly urged by many, whose 
sincerity cannot be doubted, to publish some sermons 
on practical subjects, time and inclination were 
equally against it. Leisure was obtained in an un- 
expected manner, and brought the inclination along 
with it. Those who insisted for the publication, 
pointed out the discourses. It was impossible to 
publish them all; but their request has been com- 
plied with as far as the size of the volume would 
permit. All things considered, they may appear un- 
der some disadvantages ; but the Lord's blessing can 
make them useful. Without this, better sentiment 
and higher polish than there is the least pretence to 
in these discourses, would not profit a single soul. 
When prepared for the pulpit, there was not the most 
distant intention of publishing them. In copying them 
for the press, it occurred, that the arrangement, in a 
few instances, might have been altered to advantage ; 
but on reflection, it was thought proper to publish 



them as they were preached. They have undergone 
little or no variation. Perhaps they may be most 
useful in the simple style in which they were deli- 
vered to a plain people. Plain language is most 
suiting to the glad tidings of salvation. Should the 
same thought at any time occur in different sermons, 
it will be recollected that they were originally pre- 
pared at some distance of time ; and there may be 
some coincidence owing to the subjects. On these 
accounts, an alteration might have been hurtful. 
They are designed for the good of Zion, and espe- 
cially of those whose friendship will never be for- 
gotten. Their affection and solicitation have drawn 
them to the light, and they should ardently pray for 
the blessing to accompany them. Prefaces often tell 
many things about the writer and his work. These 
seldom promote the interest of souls. The sermons 
will point out an object infinitely more worthy. May 
the Lord of the harvest bless the reader, the writer, 
and the work. 

WhiteMll, August 16, 1797. 



TO 



THE CONGREGATION 



OF 



WSEETSSaS&i 



THE 



FOLLOWING SERMONS 



RESPECTFULLY INSCRIBED 

BY DESIRE OF 

THE AUTHOR. 



BRIEF SKETCH 



OF THE 



AUTHOR? S LIFE. 

X HE Reverend William Barlass, the author of the 
following sermons, was born in Scotland, in the parish 
of Fowlis, about eight miles from Perth. After much 
and serious reflection, he overcame his scruples, and 
entered the sacred ministry, in connexion with that 
body of Christians usually denominated Antiburgher 
Seceders ; and was settled at Whitehill, in the pa- 
rish of New Deer, about thirty-six miles from Aber- 
deen; where he continued until the year 1797. The 
circumstances which led to a separation from his 
congregation, and which produced his emigration to 
America, are not material to the reader. The ser- 
mons must be tested by their own intrinsic merit. 
After his arrival in New-York, August 27, 1798, 
he undertook the tuition of a number of boys in the 
Classics, and continued in this employment with re- 
putation and usefulness, until August, 1800; when he 



10 

commenced the business of a bookseller and stationer, 
which he pursued till his death, January 7, 1817. In 
this station he was peculiarly useful, by importing 
from Europe, and collecting from various quarters, an 
assortment of the most valuable, curious, and rare 
books on divinity, and in the learned languages ; thus 
supplying wants, which could not otherwise be satis- 
fied in this city. 

The sermons now presented to the public were 
evidently intended by the author for the press : 
having been fairly transcribed by himself long before 
his death, and left to the care of his sister, who has 
at length thought proper, by the advice of her friends, 
to publish them. Indeed, a contract was made be- 
tween the author, and a bookseller in Scotland, for 
giving them publicity in that country, which was 
prevented by nothing but his removal to America. 

Many of these sermons were delivered on sacra- 
mental occasions, and all treat of important, practical, 
and experimental subjects. The language is plain, 
simple, and unaffected ; and they appear well calcu- 
lated to make an impression on that class of people, 
who occupy the middle ranks of life, who compose 
the majority in every congregation, and to whom 
they were originally addressed. 

Mr. Barlass was a zealous, faithful, and impressive 
preacher, and acquired a high degree of popularity 



11 

with the members of the society among whom he 
officiated. Wherever he displayed his talents he was 
attended by a crowded auditory ;* and many of the 
congregation at Whitehill, which was greatly attached 
to him, to this day deeply lament the loss of his ser- 
vices. 

He was a judicious divine, a man of extensive read- 
ing, and a good classical scholar. In his manners he 
was mild, and without affectation; modest and un- 
assuming in his deportment ; of a sociable disposi- 
tion, but much abstracted from the world ; of ardent 
piety; humble, patient, and submissive to the will of 
his heavenly Father, under a severe and distressing 
malady, with which he was afflicted for many years, 
and which at last brought him to the grave. 

It is hoped and believed that his sermons will be 
relished by all who love the truth, dressed in the 
garb of simplicity and neatness, without parade of 
words, or studied ornaments of diction. 

The correspondence between the author and the 
pious and celebrated John Newton, whose works are 

* And no wonder, for he possessed in a high degree the talents 
which commend a speaker. His appearance was solemn and 
commanding ; his voice full, distinct, and melodious ; and his man- 
ner characterized by a peculiar earnestness. He appeared when 
preaching to be talking to another, on a subject which he under- 
stood well, and on which his whole heart was set. 

A. B. 



12 

well known, and highly estimated, accompanies these 
sermons. This correspondence took its rise from 
the difficulties and perplexities which agitated the 
bosom of the author, when about to enter upon the 
work of the ministry ; and was intended to elicit the 
advice and direction of that excellent man, for whom 
the author had a high veneration. The effect cor- 
responded with the expectation of the author. 

The publication of these letters will prove an ac- 
ceptable present, it is hoped, to all who value the 
letters of Omicron ; while they display the serious 
exercises and tender feelings of the author, in very 
trying circumstances, and on a subject of great diffi- 
culty and importance. 

P. WILSON, 
ALEX M'LEOD, 
JOHN. B. ROMEYN. 



CONTENTS. 



SERMON i. 

LUKE XXIV. 50, 51, 52. 



TAliE 



And he led them out as far as Bethany: and he 
lifted up his hands, and blessed them. And it 
came to pass, while he blessed them, he was parted 
from them, and carried up into heaven. And 
they worshipped him, and returned to Jerusalem 
with great joy 1 

SERMON 2. 

I. CORINTHIANS XVI. 16—22. 

If any man love not the Lord Jesus Christ, let him be 
Anathema, Maran-atha. 35 

SERMON 3, 4. 

LUKE XL 13. 

If ye then, being evil, know how to give good gifts 
unto your children; how much more shall your 
heavenly Father give the Holy Spirit to them that 
ask him? 71—93 

SERMON 5, 6. 

II. CORINTHIANS V. 11. 

Knowing therefore the terror of the Lord, we per- 
suade men — 117 — 137 



XIV CONTENTS, 

PAGE 

SERMON 7 5 8. 

ISAIAH L. 4. 

The Lord God hath givhn me the tongue of the 
learned, that I should know how to speak a word 
in season to him that is weary 159 — 179 

SERMON 9, 10. 

MATTHEW XXVI. 20—25. 

JVow when the even was come, Jesus sat down with 
the twelve. And as they did eat, he said, Verily I 
say unto you, that one of you shall betray me. And 
they were exceeding sorrowful, and began every one 
of them to say unto him, Lord, is it I? Then 
Judas, which betrayed him, answered and said, 
Master, is it I? He said unto him, Thou hast 
said. 209—229 

SERMON 11, is. 

MALACHI III. 17. 

And they shall be mine, saith the Lord of hosts, in 
that day when I make up my jewels 251 — 271 

SERMON 13, 14, 15. 

MALACHI III. 10. 

Bring ye all the tithes into the store-house, that there 
may be meat in mine house, and prove me now 
herewith, saith the Lord of Iwsts, if 1 will not open 
you the windows of heaven, and pour you out a 
blessing, that there shall not be room enough to re- 
ceive it ™ .„. 291—315—337 



CONTENTS. XV 

rMi 

SERMON 16, 17. 

PROVERBS XXIV. 30, 31, 32. 

I went by the field of the slothful, and by the vineyard 
of the man void of understanding ; and lo, it was 
all grown over with thorns, and nettles had covered 
the face thereof and the stone wall thereof was 
broken down. Then I saw, and considered it well : 
I looked upon it, and received instruction 361—379 

SERMON 18, 19. 

I. CORINTHIANS X. 13. 

There hath no temptation taken you, but such as is 
common to man : but God is faithful, who will not 
suffer you to be tempted above that ye are able; 
but will with the temptation also make a way to 
escape 399—42$ 

SERMON 20. 

II. TIMOTHY I. 12. 

For the which cause I also suffer these things ; never- 
theless I am not ashamed : for I know whom I 
have believed, and I am persuaded that he is able 
to keep that which I have committed unto him 
against that day... „ 443 

SERMON 31. 

ZECHARIAH IV. 6. 

This is the word of the Lord unto Zerubbabel, say- 
ing, Not by might, nor by power, but by my Spi- 
rit* saith the Lord of hosts « 467 



XVI CONTENTS. 

SERMON 32. 

ZECHARIAH IV. 7. 



Who art thou, O great mountain ? before Zerubbabel 
thou shalt become a plain : and he shall bring forth 
the head-stone thereof with shoutings, crying, 
Grace, grace unto it 493 



SERMON I. 



LUKE XXIV. 50, 51, 52. 



And he led them out as far as to Bethany ; and he lifted up 
his hands and blessed them. And it came to pass, while 
he blessed them, he was parted from them, and carried up 
into heaven. And they worshipped him, and returned 
to Jerusalem with great joy. 

WHEN persons are in exalted stations, much 
depends on their conduct : we reckon every event 
interesting ; and the heart is filled with anxiety to 
know the least circumstance. It is eminently so 
with those whom we dearly love. Nothing appears 
small or uninteresting. Love delights to dwell upon 
every period of their lives. In this manner, all ought 
to study Christ ; and such as have a lively faith will 
not fail to attempt it. Actuated hy this principle, 
Paul determined to know nothing but Christ; and 
the more he knew of him, the more he laboured to 
increase his knowledge. 

The last scene has always been reckoned pecu- 
liarly interesting. Many other circumstances may 
be forgotten ; but memory collects the whole of this, 
tenacious of its theme. While every part of Jacob's 
history attracts attention, we dwell upon the last, 
when he blessed his sons, and worshipped, leaning 
upon the top of his staff Stephen too peculiarly 
engages our attention in his last moments ; when, 

1 



amidst a shower of stones, he committed his soul 
into the hands of Christ, and prayed for forgiveness 
to his murderers. We feel in the same manner when 
we read the last testimony of the martyrs, who were 
stoned or sawn asunder, burned or suffered death in 
its most formidable shapes. Most interesting was 
that scene when Paul parted from the Ephesians : 
44 He kneeled down, and prayed w ith them all, and 
they all wept sore, and fell on his neck, and kissed 
him, sorrowing most of all for the words which he 
spake, that they should see his face no more." 

Christ's death was properly the last scene of his 
life of humiliation ; and will never be forgotten, but 
carefully remembered by all his friends. His hang- 
ing on the cross, and the joyful cry, 44 It is finished," 
will be the subject of their daily meditation, will 
feed their faith, and inflame their love. His death 
was actually the last scene as to personal intercourse 
with his enemies in this world. With wicked hands 
they crucified and slew him, and they saw him no 
more. He entered no more into their temple or 
synagogues. His death, when it happened, appeared 
the last scene to his friends. Their faith was sore tried. 
Downcast and ready to faint they said, "We trusted 
that it had been he who should have redeemed Israel." 

To the unspeakable comfort of friends, and con- 
fusion of enemies, 44 self-vigorous he rose, and 
showed himself alive to chosen witnesses, by proofs 
so strong, that the most slow assenting had not a 
scruple left." Every interview which he had with 
his disciples, during the time he staid with them in 
this world, after his resurrection, is most interesting 



and instructive; and especially the last, of which 
we have an account in the text, when " He led them 
out as far as to Bethany, and lifted up his hands and 
blessed them, and was parted from them." 

This was the last interview he had with his disci- 
ples, in respect of his human nature and bodily pre- 
sence : for having ascended, " the heavens must 
retain him until the times of restitution of all things/" 
" Then he will come in the clouds, and every eye 
shall see him, and we must all appear at his judgment- 
seat." 

A striking scene it was indeed, when the lately cru- 
cified Saviour collected his friends, who, a short time 
ago, despaired of ever seeing him, and led them out 
to Bethany and blessed them, and ascended in their 
sight ! Blessed were the ears which heard his words, 
and the eyes which saw that sight ! Reflecting on it 
now, his friends are ready to say, with Peter in 
another case, It would have been good for us to 
have been there ! In one sense, this is impossible ; 
but in allusion to Paul's words, we may say, while 
absent in body we may be present in spirit. By faith 
and meditation we may realize the scene, place our- 
selves at Bethany, and listen to the gracious words 
of the Redeemer : we may see his hands lifted up, 
and hear him pronounce his parting benediction! 
For our encouragement he blessed the disciples, as 
a pattern of what he would do in his exalted state. 
We may, therefore, not only place ourselves at 
Bethany, but actually participate of the blessing. It 
is no vain thing to seek him, for they who seek shall 
find. Though, like his disciples, we can no more 



have his bodily, with them we may have his gracious, 
presence, according to the great and running promise, 
" Lo, I am with you always, even unto the end of the 
world." 

The happiness of those who were with Christ, and 
saw him ascend, may be divided into precious 
instruction, blessed attainment, and unspeakable 
consolation. As this happiness may be our own, it 
ought to be carefully considered. 

I. They had precious instruction. 

1. At Bethany, they got a signal proof and display 
of Christ's divinity. This is the great rock on which 
the church is built; and, if this foundation be de- 
stroyed, what can the righteous do ? Nothing could 
be of greater importance to them, than to know 
whether Christ was indeed the true Cod; and 
nothing can be more important to us. There was 
no middle : either Jesus of Nazareth was the true 
God, or the greatest impostor. When he was in this 
world he constantly asserted his divinity, and so 
asserted it as his enemies well understood him, and 
sought to stone him, because he made himself equal 
with God. His friends too understood him, and 
cried with faith and admiration, " My Lord and my 
God — thou art the Christ the son of the living God — 
and to whom shall we go but unto thee ? thou hast 
the words of eternal life." The disciples had many 
displays of Christ's divinity before he led them out to 
Bethany. He often gave them satisfying proof that 
he knew their thoughts : he turned water into wine : 



he healed the sick ; made the blind to see ; raised 
the dead ; dispossessed the devils ; and wrought 
many other miracles. But the display of his divinity 
at Bethany crowned all the former. Then he 
not only drew down a blessing from God, but he 
ascended to him ; and his ascension was with God's 
highest approbation, for the angels were sent to 
attend him, and a cloud received him : " God is gone 
up with a shout, the Lord with the sound of a trum- 
pet." The following things could not fail to make 
deep impressions, and prove that their Master was a 
wonderful person indeed : he cried on the cross, and 
gave up the ghost ; — when they went to seek him in 
the grave they found him alive ; — now they see him 
ascend, attended by angels ; — and justly might they 
ask, Will God receive and exalt a liar ? While here, 
he always said that he was the true God, and him 
hath God exalted with his right hand a Prince and a 
Saviour. If to this it should be objected, If there 
was then such a display of his divinity, why did he 
not take his enemies to witness it, when it would 
have silenced their cavils and completely satisfied 
them ? To this we might answer, that sense and rea- 
son have many questions, and are seldom satisfied 
with divine procedure. But as Christ's enemies have 
asked this question, we might ask another : Why did 
not Christ take all his enemies with him to heaven, 
where they would have had the fullest evidence and 
greatest display of his glory ? We might also answer, 
that while his enemies did not believe in his divinity, 
it was by no means for want of evidence ; and they 
did all they could to darken and resist the evidence 



which they had. They sought to kill Lazarus because 
he was a living proof of Christ's power in raising him 
from the grave ; they bribed the watch who brought 
the news of the Saviour's resurrection; and endea- 
voured to stifle all convictions. They said, Let him 
come down from the cross, that we may believe on 
him. He did more ; he rose from the dead, and they 
did not believe ! 

2. They were confirmed in the reality, and in- 
structed concerning the nature, of Christ's resurrec- 
tion. His resurrection is of the last importance in 
the Christian religion, and is the great fundamental 
doctrine. This is plainly asserted by the apostle, ] 
Cor. xv. 14 — 18. "If Christ be not risen, then is our 
preaching vain, and your faith is also vain ; ye are 
yet in your sins : and they also that are fallen asleep 
in Christ are perished." The whole of Christianity, 
and the salvation of sinners, depend upon the resur- 
rection of Christ. Every appearance which he made 
was a proof that he was risen ; and he gave them the 
most satisfying evidence that he was the very person 
who was crucified, and whose body was buried in anew 
sepulchre in the garden. He showed them his hands 
and his feet. He spake in a plain and familiar man- 
ner about the things concerning which he had con- 
versed with them before his death. These things 
are expressly asserted in this chapter. " Behold my 
hands and my feet," said the risen Saviour, " handle 
me and see ; and he ate with them, and said unto 
them, these are the words which I spake unto you 
while I was yet with you, &c." He went also into 
Galilee before them, as he had said ; and nothing 



could be a stronger proof that it was Christ himself, 
than collecting his friends to a well-known place, and 
conversing familiarly with them according to his 
promise. Every appearance which he made during 
his forty days abode, confirmed them that the Lord 
was risen indeed ; and this last, at Bethany, left 
them without the least hesitation ; for when he was 
carried up into heaven, they worshipped him, and 
returned to Jerusalem with great joy. 

They were at the same time instructed about the 
nature of his resurrection. They were not only satis- 
fied that the same body rose, but that their Master 
rose to die no more. Though Lazarus was raised 
from the grave, he had again to die ; but Christ died 
once, and conquered death, and entered into heaven. 
As we shall find afterward, they learned that he rose 
for them, a public Head ; and that as he died for 
our offences, so he rose again for our justification. 

3. They were instructed about his ascension. 
Before this, they had satisfying evidence both of his 
divinity and resurrection ; though their knowledge 
was now greatly increased : but they were only 
acquainted with his ascension as foretold in prophecy. 
At Bethany, they were eye-witnesses of that glorious 
event ; and this was the chief reason for which he led 
them out. His ascension was necessary. If he wag 
a divine person, he could not always dwell upon 
earth ; and, if risen, and his work finished, the glory 
which followed was as necessary as the death that 
went before. If he rose as a public Head, it was 
requisite that he should enter within the vail as fore- 
runner. As, they were to see him no more with the 



8 



bodily eye, it was necessary, both for their own faith, 
and to enable them to testify to all the church, that 
they should know whither he went. And they had 
the highest possible evidence that he actually 
ascended into heaven. 

He fixed upon a proper place. He ascended from 
Mount Olivet, a considerable eminence contiguous to 
Bethany. He chose this, to prevent any appearance 
of deception. Some think that what was done on 
this mountain might have been discerned from 
almost every street in Jerusalem ; but whether any 
saw his ascent from the city or not, his disciples had 
a clear and distinct view of it. He was in the midst 
of them — conversing with them; and in the act of bless- 
ing, they could not but be attentive. Thus employed, 
he was parted a little from them ; and when he began 
to be taken up, they had a distinct view of his person, 
and of the cloud in which he was carried up into 
heaven. Here there was no possibility of deception, 
as his ascension was slow and gradual ; and the eyes 
of the beholders steadily followed him — rose as he 
rose, till the faint eye, flung backwards in the chace, 
was quite disabled. After this, the attending angels 
addressed them thus : " Ye men of Galilee, why stand 
ye gazing? this same Jesus which is taken up 
from you into heaven, shall so come in like manner 
as ye have seen him go into heaven." Acts i. 11. 

As they were now eye-witnesses of this great event ; 
soon after, they had another indubitable proof that 
their Lord and Master was actually ascended into 
heaven: he promised that, when he went to his Father, 
he would pour out the Spirit. For the accomplishment 



of this promise they tarried at Jerusalem till the day of 
Pentecost, when he punctually, and in a very remark- 
able manner, performed it ; and thus they were fitted 
to " be witnesses unto him both in Jerusalem and in all 
Judea, and in Samaria, and unto the uttermost parts 
of the earth." 

4. At Bethany too, they learned that Christ's 
finished work was acceptable to his Father, and 
accepted by him. In his death he paid the price, 
and made satisfaction ; and in his resurrection he was 
discharged. In his ascension, and the glory which 
followed, he was highly exalted and rewarded, God 
expressing infinite satisfaction with him, and also the 
great work he had accomplished. Nothing could be 
of greater importance than to know what acceptance 
Christ met with : if God is not satisfied and well- 
pleased in him, there is no peace to the sinner; but 
if his sacrifice is accepted in the room of guilty men, 
there is the best ground for faith, hope, and joy. 
Whatever others may do, sure, they who saw this 
sight, and were blessed by their departing Lord, 
could not entertain a single doubt, either that Christ 
glorified God upon earth, or that God now glorified 
him in heaven. As full proof of infinite compla- 
cency in him and his finished work, Christ's ascen- 
sion to heaven is the safety of sinners; and as 
long as he dwells there, the most guilty, looking to 
him in the way of reliance and dependance, have 
nothing to fear from the holiness and justice of God. 
This is expressed in the most triumphant manner by 
the Apostle Paul, Rom. viii. 31 — 34. " What shall we 
then say to these things ? If God be for us, who can 

2 



10 



be against us ? He that spared not his own Son, but 
delivered him up for us all, how shall he not with 
him freely give us all things ? Who shall lay any 
thing to the charge of God's elect ? It is God that 
justifieth ; who is he that condemneth ? It is Christ 
that died, yea rather, that is risen again, who is even 
at the right hand of God, who also maketh interces- 
sion for us." The acceptance of Christ's work in the 
room of sinners, and the Father's satisfaction with it, 
are also strongly asserted, Philip, ii. 6 — 11. "Christ 
Jesus, being in the form of God, thought it not rob- 
bery to be equal with God ; but made himself of no 
reputation, and took upon him the form of a servant, 
and was made in the likeness of men; and being 
found in fashion as a man, he humbled himself, and 
became obedient unto death, even the death of the 
cross. Wherefore, God also hath highly exalted him, 
and given him a name which is above every name ; 
that at the name of Jesus every knee should bow, of 
things in heaven, and things in earth, and things 
under the earth ; and that every tongue should con- 
fess, that Jesus Christ is Lord, to the glory of God the 
Father." When God the Father has received Christ 
to glory, and exalted him at his right hand, it is 
impossible that he can send any other or contrary 
declaration to sinners, than what he made when 
Christ was on earth, " This is my beloved Son, in 
whom I am well pleased, hear ye him." Every where 
the Scripture assures us that God is well pleased for 
his righteousness' sake. 

5. They got instruction about another matter of 
the greatest importance, that death made no change 



II 



or alteration either in his love to them, or the execu- 
tion of his mediatory offices in their behalf He had 
given them many and great proofs of his love before 
his death. In all their difficulties and straits he 
relieved them. He supplied their wants, and stood 
between them and every storm. He treated them as 
friends, and admitted them to the greatest intimacy. 
His death was a trying hour, and they did not act 
the best part. When he most needed the sympathy 
of friends, and any small help they might have 
afforded ; he was forsaken of all. It was no wonder 
though his extreme suffering and their shameful con- 
duct might have rendered them suspicious about the 
continuance of his love. But as he loved them before 
his death, after it he rested in his love ; and having 
loved his own, he loved them to the end. When risen, 
he gave them the highest evidences that his love was the 
same. Quickly did he despatch the news to them all, 
and to Peter, that he was risen; and that he would 
see them at Galilee, not to chide with them, but 
make their hearts rejoice. When he met with them 
he proclaimed his love in these gracious words, 
" Peace be unto you." And in this last interview he 
blessed them. It is the comfort of all his people, that 
his love, like himself, is immutable, and that no part 
of their conduct produces any alteration in it. 

Death made no change as to the execution of his offices. 
Before his death, as the great Prophet, he instructed 
them and others publicly, in the things which con- 
cerned their peace ; and in private, he opened up to 
them the mysteries of the kingdom. After his death, 
he employed the forty days he tarried with them in 



12 



speaking of the things which pertain to the kingdom 
of --'God. At Bethany, too, he instructed them, and 
will continue for ever to execute this office. As in his 
death he offered up the great atoning sacrifice, so 
after his resurrection, as the great New Testament 
Aaron, he lifted up his hands and Messed them ; and 
still " he stands at the altar with his golden censer 
and much incense, and offers it with the prayers of 
all saints, upon the golden altar before the throne." 
Rev. viii. 3. And " this man, because he continueth 
ever, hath an unchangeable priesthood. Therefore, 
he is able to save them to the uttermost that come 
unto God by him, seeing he ever liveth to make 
intercession for them/' Heb. vti. 24, 25. As King in 
in Zion, too, with authority he commanded the bless- 
ing, and by his infinite power effectually bestowed 
it upon them. The manner of giving it, proves that 
it was not a common but special blessing, and one 
that would never end. He went away in the act of 
blessing, intimating that, while they needed, he 
would bless; and as King, he ascended to be 
enthroned. 

6. That, great as their happiness was, while they 
enjoyed Christ's bodily presence, the want of it 
would be abundantly compensated by his gracious 
presence. Before his death, when he spake of leav- 
ing them, sorrow filled their hearts; but now he 
leaves them, and they return with great joy. The 
blessing made them glad ; and the sight of their Mas- 
ter ascending to glory filled their hearts with joy, both 
on his account and theirs : he was glorified and exalted 
to the highest dignity, and received all power in 



la 



heaven and earth ; and they could not want : he tri- 
umphed over all his enemies ; and they could not fall 
before them. He ascended to bestow gifts, and espe- 
cially that great gift of the Holy Spirit, who, as is 
said, John vii. 39, " was not yet given, because Jesus 
was not yet glorified." When they received him as 
^the great Comforter, to abide with them for ever, they 
experimentally found that they sustained no loss. The 
disciples had committed their souls to Christ, and 
were fully satisfied that he was every way worthy of 
that trust. Now they saw that they had good reason 
to believe and rely on him ; and with joy would they 
recollect his words, w Where I am there shall my ser- 
vants be ;" and his intercessory prayer, John xvii. 24, 
" Father, I will that they also whom thou hast given me 
be with me where I am; that they may behold my glory 
which thou hast given me." Well would they now 
understand the meaning of his words, John xiv. 28, 
" If ye loved me, ye would rejoice, because 1 said, 1 
go unto the Father." Often are the Lord's people 
ready to think that their happiness would have been 
inconceivably great, had they enjoyed Christ's bodily 
presence. Happy were the disciples with it ; but at 
Bethany they learned that they could be equally 
happy without it. We have only to wait a little 
while, and we shall be ever with the Lord, and see 
him as he is. 

7. That, as with him, so with them, the cross is the 
way to the crown. He drank of the brook in the 
way, and lifted up his head ; and so shall they. His 
ascension of itself taught them this lesson; and it 
was peculiarly evident, from the place from which he 



14 



chose to ascend — Mount Olivet. There he lately 
gave a proof of his humanity, and sinless infirmity, 
and amazing love to sinners, when, bearing the 
wrath of God, he sweat great drops of blood : now 
in the same place he gives a proof and display of his 
divinity in ascending. There, lately, he was not 
only in an agony, but suffered the greatest ignominy ; 
there the band of soldiers came to apprehend him; 
and, in the very same place where his enemies seemed 
to triumph, he led captivity captive, and completely 
triumphed over them all. The same mount gave 
him a passage both to the cross and the crown. From 
the place where Christ suffered God's wrath, he chose 
to ascend to sit down at his right hand ; and in the 
very place where his friends saw his greatest distress, 
they also saw his glory. Places are to us what God 
makes them ; and what is now a place of weeping, 
may, in a little, be a place of triumph. 

As Christ was in the world, so might the disciples 
expect to be. He had expressly told them, that they 
would be hated of all men for his name's sake, and that 
through much tribulation they would enter the king- 
dom. They were now to return to the world, and 
oppose these enemies, to whom their Master had 
given the deadly stroke. Whatever difficulties they 
might meet with, they were not to despond or be 
dejected. All their trials would soon be over, and 
they also would be received to glory. 

In fine, the meaning of what they had heard from 
Christ concerning his death, was then opened up. 
Dark were their views about the nature and design 
of that event, before it happened. Often he spake 



15 



to them about the necessity of it, and the glory 
which should follow ; but they did not understand 
him. Even after his resurrection they were slow of 
heart to believe what the prophets had spoken ; and 
to two of them, going to Emmaus, he began at Moses 
and all the prophets, and expounded to them in all 
the Scriptures the things concerning himself: but still 
darkness pervaded their minds. This event at 
Bethany greatly enlightened them about what he 
formerly said. It opened up, with remarkable clear- 
ness, the nature and end of his death. It was a satis- 
factory explication of the Old Testament types, 
shadows, and prophecies, respecting the sufferings 
and death of the Messiah. No longer were the 
minds of the disciples warped with their former 
notions about external pomp and grandeur in their 
Messiah. They now saw that his kingdom was spi- 
ritual, and not of this world. They were convinced 
that the deliverance which he came to accomplish 
was nothing less than from the wrath to come ; and 
that, however contemptible he had appeared in the 
eyes of many, he was equal to the arduous under- 
taking. And thus instructed, " they worshipped him- 
and returned to Jerusalem with great joy." — We 
proceed, 

II. To mention some of those blessed attain- 
ments, which were another part of their happiness at 
Bethany. 

In general, all the instructions which they received 
were great attainments, infinitely more to be desired 



16 



than gold. Even speculative knowledge of divine 
things is excellent ; how much more that which is 
saving? While the disciples had their faculties 
improved; their hearts were bettered, their graces 
increased, and their spiritual life promoted. — The 
following are specimens. 

1. It was a happy attainment to be singled out as 
witnesses of such an event, and admitted to such 
familiarity with their Master immediately before his 
entrance into glory. That they were at Bethany at 
that time was not fortuitous or accidental : it was not 
owing to any foresight of their own : no, they were led 
out of Jerusalem by Christ himself with this precise 
view, to witness his glorious ascension, and share of 
his precious grace. While they were led out, multi- 
tudes were left behind. Here, as in many other cases, 
the mighty, the noble, and the wise, were passed by ; 
and a few mean and despised persons were selected 
to accompany Christ. 

They were his friends. They had continued with 
him in his temptations, and, as they were to be 
sharers of his kingdom, he chose them as witnesses 
of his ascending to take actual possession of it. 
Christ never forgets his friends ; and they who have 
followed him with much difficulty, and through bad 
report, will be amply rewarded. As these stood 
by him in his humiliation, they were the first to share 
in the advantages of his exalted state. 

They were admitted to great familiarity. He conversed 
with them at Bethany. The matter and manner would 
be such as became the great speaker and the me- 
morable occasion. If the hearts of friends are open 



17 



ed upon particular occasions, and at parting, Christ's 
would not be shut at Bethany. He would say some- 
thing about himself, and the glorious place to which 
he was going ; — something about his love to, and care 
of, them, to encourage them in their trials, till " their 
warfare should be accomplished." We see in what 
an endearing manner he often spake to them on 
former occasions ; and his heart could not be less 
expanded when just about to leave them in an evil 
world, and go to take possession of the mansions 
in his Father's house, as their forerunner and repre- 
senting Head ! How sweetly did he speak to them at 
the institution of the supper! Matt. xxvi. 17 — 36. 
With what familiarity and tenderness did he treat 
them, John xiii. 1 — 9, when he girded himself with a 
towel and began to wash their feet ! 

It may truly be said of all who ever came to the place 
where Christ was dispensing his blessings, and were 
made sharers of his grace, as of the disciples, that 
they came not by chance. They are always brought 
by the Lord's secret and powerful providence. His 
hand may not be noticed at the time ; but if divine 
grace is communicated, those who receive it will 
afterward observe that the Lord himself led them. 
Indeed, there is nothing accidental about divine 
grace. The time, place, and measure, were all de- 
termined ; and often the Lord's providence appears 
almost as powerful and miraculous in bringing the 
persons unto the means of divine institution, as his 
grace in conquering their hearts and gaining them to 
himself. In every period of the church we have 
some instances almost equally striking as these of the 

3 



18 



jailer and Onesimus. As converting grace is never 
bestowed by chance, so every future communication 
is the effect of divine purpose and counsel. Where 
he designs to hold singular communion with his 
people, or grant increase of grace, he will always lead 
them out himself. However unobserved it may be in 
this world, in the other, where the saints are remem- 
bering all the way in which the Lord hath conducted 
them, as to all rich communications of grace, it will 
be remarked, he led us out as far as this place or 
that, and blessed us. 

2. Their doubts and fears about themselves, and 
the good cause which they had espoused, were re- 
moved. Many fears about themselves perplexed 
their hearts ; and their minds were lately filled with 
the most distressing doubts. They had left all to 
follow a Master, who was " a reproach of men, and 
despised of the people;" or, in the language of 
Isaiah, " who had no form or comeliness, and was 
despised and rejected of men, a man of sorrows and 
acquainted with grief;" and that Master had been 
cruelly taken from them, and " with wicked hands 
was crucified and slain." The disciples seemed to 
be orphans indeed ! Even when Christ was alive, 
they were often exposed to the insults and rage of 
their enemies ; and after his death they were de- 
prived of Him on whom alone they had all their de- 
pendance. At Bethany matters assumed a very dif- 
ferent aspect. The gloom which sat so heavy on their 
minds was dissipated, and now the cheering rays of 
hope animated their hearts. Thus the weary mariner, 
tempest-tossed, looks on every surge as the imme- 



19 



diate instrument of death, trembles at the dreadful 
darkness of the night, and longs for day : the sun 
arises ; every cloud is dispelled ; the whole sky is 
serene, and the storm is changed into a calm. He 
reflects upon the scene with pleasure and satisfac- 
tion, when the danger is wholly over. At Bethany 
the Sun of Righteousness, lately behind a cloud, shone 
with peculiar brightness ; and they were absolutely 
certain that the clouds could never return. They 
saw Christ as infinitely worthy of all the trust they 
had placed in him, and would hear such encouraging 
words from his mouth as he spake to John, Rev. i. 
17, 18. " Fear not; I am the first and the last. I am 
he that liveth, and was dead ; and behold, I am alive 
for evermore, Amen ; and have the keys of hell and 
death." And how could they fear ! He had power 
enough to take care of their persons and best in- 
terests ; and his love was equal to his power. 

Their fears would also be removed about the good 
cause they had espoused. Lately, they thought that it 
was buried with their Master, and under a grave- 
stone. Greatly ignorant of the nature of Christ's 
kingdom, they apprehended it could never be re- 
stored to Israel ; or, at least, that they would never 
witness the joyful event. They were scarcely ac- 
quainted with any other language, but that of des- 
pondency. At Bethany they saw him exalted, and 
put in possession of all power, and infinitely able to 
maintain his interest, support his people under all 
their sufferings, and disappoint his adversaries ; and 
therefore they had no reason to be discouraged. If 
the sight which the disciples then got, tended to 



20 



encourage their hearts about the Lord's cause, there 
never can be reason for greater fear or discourage- 
ment at any future period. It remains an unalterable 
truth, infinitely calculated to fill the heart with com- 
fort, " But our God" — God in our nature — " is in the 
heavens : he hath done whatsoever he pleased." 

3. They received the blessing, which, while un- 
speakably valuable in itself, was made still more so 
by many additional considerations. They received the 
blessing. They were already united to Christ, and 
interested in his righteousness. Their sins were 
pardoned, and their persons accepted. The work 
of grace was begun, and the power of sin broken. 
When he blessed them, he recognized all these 
things — as if Christ had said, " What I have done for 
you and in you, I have done — I have died for you, 
and wrought out a perfect righteousness ; and ye 
shall have the benefit of it — all these past blessings 1 
ratify on Bethany." But when the Lord blesses one 
of his own people, he confers new grace. His blessing 
makes rich by increasing the former stock. He drew 
down from heaven, and communicated to them from 
his own fulness, grace for grace. He not only dis- 
covered himself as the fountain of all grace, but he 
made the streams flow in richly upon their souls. 
They enjoyed intimate communion. Christ opened his 
heart as their best friend, and did not conceal from 
them what he was about to do ; and they, when led 
out to that " field, gave him their loves." In this 
communion there was sweet enjoyment, and endear- 
ing intimacy. In fine, as a part of the blessing, he 
prayed for them. In a royal manner, and with au- 



21 



thority, he commanded the blessing ; and spake as 
became his present glorious condition. 

While infinitely valuable in itself, many consider- 
ations tended to enhance the blessing. It would 
greatly affect their hearts, and increase their joy, 
that they were favoured with these happy attain- 
ments after such signal trials, and in the very place 
where they had lately witnessed and felt so great 
sorrow ; and so soon after they had forsaken their 
Master, and fled. But, above all, this consideration 
would heighten the blessing in their esteem, that it 
was a solemn parting blessing when just about to bid 
them farewell. Before leaving them, he settled all 
differences, removed every ground of controversy, 
spake peace to their hearts, gave them the most 
convincing proof of the sincerity and greatness of his 
love, and left them without the least room for scruple 
or hesitation. The blessings of dying persons have 
been always eagerly sought, and greatly valued. 
Jacob and Esau strove about their fathers blessing, 
when near his last ; and the sons of Jacob, in their 
turn, made a similar application to him on his death- 
bed. Christ, the moment before he ascended to sit- 
down on his throne, lifted up his hands and blessed 
his disciples. We shall only add, that they were to 
consider what Christ did then as equally efficacious 
to their latest breath. — Which leads us to another 
part of their attainment, which is, 

4. Security and encouragement for every future 
period of their lives. What Christ did then may 
justly be compared to the powerful look, which 
Gideon got from Jehovah, which conveyed strength 



22 



to fit him for the arduous work before him. Judges 
vi. 14. " And the Lord looked upon him, and said, 
Go in this thy might, and thou shalt save Israel from 
the hands of the Midianites : have not I sent thee ?" 
That favourable and gracious look secured the divine 
presence with him; hence, verse 16, " And the Lord 
said unto him, Surely I will be with thee, and thou 
shalt smite the Midianites as one man." The disci- 
ples were to see their Master no more after the flesh, 
and were soon to leave the happy spot where he and 
they parted. They were to enter on such work as 
would draw down the vengeance of the world. They 
would have outward fightings and inward fears. 
They were to oppose the wickedness and super- 
stition both of Jews and Gentiles ; and hell and earth 
would be against them. They would meet with 
something corresponding to what Paul says of him- 
self. 2 Cor. xi. 23 — 29. " In labour abundant, in 
stripes above measure, in prisons frequent, in deaths 
oft. Of the Jews five times received I forty stripes 
save one. Thrice was I beaten with rods, once was 
I stoned, thrice I suffered shipwreck, a night and a 
day I have been in the deep ; in journeyings often, in 
perils of waters, in perils of robbers, in perils by 
mine own countrymen, in perils by the heathen, in 
perils in the city, in perils in the wilderness, in perils 
in the sea, in perils among false brethren ; in weari- 
ness and painfulness, in watchings often, in hunger 
and thirst, in fastings often, in cold and nakedness 
— besides those things that are without, that 
which cometh upon me daily, the care of all the 
churches." 



23 



Over against all these difficulties they were to 
place the blessing. Wherever they might be, or in 
however distressing a situation, they were to recol- 
lect, carefully consider, and never forget that their 
Master lifted up his hands and blessed them at 
Bethany. A suitable remembrance of that happy 
event could not fail to produce great effects, and 
support, and encourage their hearts. Jacob never 
forgot his signal attainment in Bethel. Moses to his 
dying hour remembered the great sight which he 
saw, when the bush burned, and was not consumed ; 
and long after spake of God as his dweller in the 
bush. Sure, the disciples would never forget the 
last interview they had with their gracious Master ; 
and every proper recollection would make them go 
from strength to strength unwearied. Indeed all 
who have been admitted to intimate fellowship, and 
have got the blessing, should neither forget time nor 
place. Reflecting on such happy seasons would 
greatly tend to support them in their most disconso- 
late and tried hours. 

It is far from being intended, by what has been 
now said, to insinuate that the Lord's people may 
depend upon grace already received. A suitable 
remembrance of former attainments, instead of this, 
has a quite opposite tendency. It leads them di- 
rectly to the fountain, from which they have formerly 
been so richly supplied. They recollect the kind 
reception they met with, and know that giving does 
not impoverish God, and that with him is infinite 
fulness. 



24 



5. Once more, they had certain knowledge, not 
only where their Master was gone, but of the design 
of his departure. As we have said, it was necessary 
that they should know where he was gone, as they 
were to be his witnesses both to Jews and Gentiles. 
They were to bear testimony in the most solemn 
manner, and seal it with their blood, and therefore it 
was absolutely requisite that their knowledge should 
be clear and distinct, especially as his ascension was 
of infinite moment, and the eternal salvation of im- 
mortal souls greatly depended upon it. 

As Christ had often instructed them concerning the 
design of his coming into this world, so at Bethany 
he informed them about the design of his departure. 
He descended to make his soul an offering for sin, 
and purchase salvation : he ascended to plead the 
value and efficacy of his blood, and bestow the 
blessings which he had procured. In this world he 
opened the channel for divine influences, and he 
ascended that they might flow out abundantly upon 
his church. Instead of his care about Zion being 
lessened when he left this world, he went to glory 
to manage all her concerns. He sits in heaven, and 
laughs at the designs of enemies, and takes special 
notice of the wants of all his members, who " are set 
as a seal upon his heart and arm." In his exalted 
state he is the great administrator of the covenant. 
Wherever he has vessels of mercy he sends the 
means of grace, and makes them efficacious. These 
things he greatly opened up to them before he left 
them ; and still more when he performed the promise 



25 



Of his Father, and sent the Holy Spirit. Their 
knowledge of them prior to the effusion of the Holy 
Ghost, is evident from their tarrying at Jerusalem in 
firm faith that they should be endowed with power 
from on high : how fully they knew them afterward, 
and with what undaunted courage they declared 
them, is evident from Peter's answer to the Jews, 
when examined about the good deed done to the 
impotent man — by what means he was made whole ; 
" Be it known unto you all, and to all the people of 
Israel, that by the name of Jesus Christ of JNazareth, 
whom ye crucified, whom God raised from the dead, 
even by him doth this man stand here before you 
whole. This is the stone which was set at nought of 
you builders, which is become the head of the cor- 
ner. Neither is there salvation in any other : for 
there is none other name under heaven given among 
men whereby we must be saved." And from that 
remarkable address of Peter and the other apostles 
to the Jewish council, Acts v. 29 — 33. " Then Peter 
and the other apostles answered and said, We ought 
to obey God rather than men. The God of our 
fathers raised up Jesus, whom ye slew, and hanged 
on a tree : him hath God exalted with his right 
hand to be a Prince and a Saviour, for to give re- 
pentance to Israel, and forgiveness of sins. And we 
are his witnesses of these things ; and so is also the 
Holy Ghost, whom God hath given to them that obey 
him. When they heard that they were cut to the 
heart, and took counsel to slay them." It now re- 
mains to show that, 

4 



26 



III. The disciples had strong consolation and un- 
speakable JOY. 

Their attainments tended greatly to comfort their 
hearts, and joy was the native effect of them all. 
When their doubts and fears were removed, their 
graces increased, and the blessing bestowed, they 
could not but rejoice ; but their joy would be more 
full when they considered that, 

1. Christ had overcome all opposition, and was 
exalted to glory. His enemies prosecuted him with 
unrelenting malice, till at last they crucified him. 
In their Master's honour and happiness the disciples 
were deeply interested ; and at his death sorrow 
filled their hearts. He often said he would see them 
again, and their hearts should rejoice ; and so it was. 
He triumphed over sin and Satan, death and the 
grave, wicked men and devils ; and before the eyes 
of the disciples ascended unto glory. Every thing 
pertaining to his victory and triumph was comforting 
to them. The unfeigned love they had to him, inde- 
pendent of any happiness of their own, would have 
turned their sorrows into gladness : but their ever- 
lasting all depended upon him. Had he continued 
in the grave, they would have been miserable and 
disconsolate in this world ; and their hope would 
have perished for ever. We may easily conceive 
how great their joy would be when Christ triumphed 
over all his enemies, from the joy which they had 
when they were sent out to preach and work mira- 
cles, and they " returned again with joy, saying, 



27 



Lord, even the devils are subject to us through thy 
name. And he said unto them, Notwithstanding, in 
this rejoice not, that the spirits are subject unto you ; 
but rather rejoice, because your names are written in 
heaven." (Luke x. 17, 20.) It doubtless must be an 
unfailing source of comfort to any person, in whatever 
situation, to know that his name is written in the 
Lamb's book of life ; and never could this be known 
with more certainty, clearness, and precision, than 
by the disciples, when Christ lifted up his hands and 
blessed them. Scarcely could any trial or difficulty 
bring them afterward to doubt either about their 
Master's glory, or their own interest in him. Then 
they would understand the gracious words which he 
spake to them before his death, John xvi. 22. " And 
ye now, therefore, have sorrow ; but I will see you 
again, and your heart shall rejoice, and your joy no 
man taketh from you." Their measure of comfort 
might not always be the same ; but from that day 
they had ground of strong consolation. 

2. Zion's greatest trials were over. The darkest 
hour the church ever saw, was when her Lord and 
Master hung on the cross. This, with peculiar 
emphasis and propriety, was called " the hour and 
power of darkness." Men and devils could do no 
more. Their malice seemed to get full vent. The 
powers of darkness appeared wholly to prevail against 
the head, and they greatly prevailed against the mem- 
bers: when he hung on the cross, their hope was 
nearly cut off They felt an inward darkness corres- 
ponding to the outward which was over all the 
land. While Satan was doing his utmost against the 



28 



Author of grace, his malice was exerted against grace 
itself in the hearts of the disciples. 

No future trial could equal this one. Christ's fol- 
lowers were not at ease in Zion ; but deeply shared 
in her affliction. Now, that Christ was exalted at the 
right hand of God, they could say, as in Ps. xlvi. 2 — 6, 
" Therefore will not we fear, though the earth be re- 
moved, and though the mountains be carried into the 
sea, though the waters thereof roar and be troubled, 
though the mountains shake with the swelling thereof. 
Selah. There is a river, the streams whereof shall 
make glad the city of God ; the holy place of the 
tabernacles of the Most High. God is in the midst 
of her ; she shall not be moved ; God shall help her, 
and that right early." The greatest hardships to 
which they were afterward reduced they met with 
fortitude, and bore with patience, and were not dis- 
mayed at death itself in its most formidable aspect. 
They sang in prisons, took joyfully the spoiling of 
their goods, and praised under the greatest tortures • 
3. They were assured that in a very little they 
would be with him. He had told them before that 
he went to prepare a place for them, and that he 
would come again, and receive them unto himself, 
that where he was there they might be also. What he 
did at parting was preparing them for that place ; and 
his ascension secured theirs. Firm faith and certain 
knowledge of their being ever with him, and sharers 
of his glory, could not fail to comfort their hearts. 
Meanwhile, he was not unmindful of them in their 
present situation. Though absent as to his bodily 
presence, he engaged to be graciously and spi- 



29 



ritually with them. He promised to supply their 
wants, and manage all their concerns ; subdue their 
enemies, and never leave them until he had done all 
that for them which his word taught them to expect. 
To complete their comfort, he assured them that his 
ear would be open to the voice of their supplications, 
his eye upon them in every situation, and his arm 
would be stretched forth for their relief. He would 
deliver them in six troubles ; yea, in seven " no evil 
should touch them." — They had another full source 
of strong consolation in Bethany, as they obtained, 

4. An assurance of Christ's coming again in power 
and great glory. Never was sorrow or shame equal 
to Christ's. " He endured the cross, despising the 
shame." His disciples lately saw, with sorrow, their 
Master hung up naked, exposed to the multitude, 
and treated with the greatest cruelty, ignominy, and 
infamy. Could they at that time have been fully 
persuaded, that these very persons should have seen 
him with honour and glory equal to his ignominy, 
how would their hearts have rejoiced ! They did not 
leave Bethany till they were certain that he would: 
come again into the world in a glorious manner, and 
that " every eye should see him, and they also which 
pierced him." The angels, by divine appointment, for 
their comfort, announced that glorious event, " and 
while they looked steadfastly towards heaven, as he 
went up, behold, two men stood by them in white 
apparel ; which also said, ye men of Galilee, why 
stand ye gazing up into heaven ? this same Jesus 
who is taken up from you into heaven, shall so 
come, in like manner as ye have seen him go into 



30 



heaven." It was no wonder that, after such com- 
fortable news, "they returned to Jerusalem with 
great joy." 

Christ's second and glorious coming is a joyful 
event to all the saints. They ardently prayed for it, 
crying " even so, come, Lord Jesus !" They show 
forth his death till he come again ; and, when grace 
is in exercise, they have an eye to it in their whole 
conduct, "looking for, and hastening unto, the coming 
of the day of God," and " seeing that they look for 
such things, they are diligent, that they may be found 
of him in peace, without spot and blameless." Many 
reasons concur to make his second appearance mat- 
ter of joy to his people : — It will be greatly for the 
honour of Christ himself; he will come in his own and 
his Father's glory, attended by angels, and admired 
in them that believe : Israel will be redeemed from 
all his troubles : Christ's enemies will be made his 
footstool : death and hell shall be cast into the lake : 
in his human nature he shall judge the quick and 
dead : his kingdom, as to its present mode, will be 
delivered up to his Father, and God will be all in 
all, and rejoice in all his works together. — We now 
go on to make some application, and 

1. This subject informs us, that in every dark and 
trying dispensation, the Christian should wait upon 
the Lord. He brings light out of darkness, and order 
out of confusion : he makes crooked things straight : 
these things he will do for his people, and not forsake 
them. It was truly a dark and trying dispensation to 
the disciples, when Christ was on the cross and in the 



31 



grave; but at Bethany, the Lord made darkness 
light. There he discovered his design, and satisfied 
them that "what did not seem joyous to them a little 
before, now yielded the peaceable fruits of righteous- 
ness." Though the Christian should be in the worst 
situation, and all God's waves and billows pass over 
him; when admitted to the mount of communion, 
and favoured with nearness to God, he gets such 
views of the divine procedure with him, as always 
lead him to submission, often to satisfaction and 
contentment; and sometimes to glory in tribulation. 
If such are the happy effects of partial manifestation 
here, how will the light of glory discover the pro- 
priety of all God's ways with his people, and make 
them say, " He hath done all things well !" There- 
fore, they should wait upon him, for " at evening time 
it shall be light." 

2. We may also learn the vast happiness of all 
who have been admitted to intimate fellowship with 
Christ, and have received the blessing. We justly 
account the blessing which the disciples enjoyed at 
Bethany very great. Laying aside some circum- 
stances, the happiness of the Lord's people, when 
his face shines upon them in duties, may greatly cor- 
respond to, and nearly equal, that of the disciples. 
They saw him ascend ; every believer knows that he is 
entered into glory. They got the blessing; and this 
honour have all the saints. They had intimate fel- 
lowship ; so has the believer, when the Lord shines 
upon his soul and intimates that he is pacified. 
They were ravished with the thoughts of their Mas- 
ter's kindness ; so is every saint, when admitted to 



32 



much nearness, and says, " Is this the manner of man, 
O Lord !" The disciples looked up with wishful eye, 
desiring to follow ; the believer in his happy frame, 
by the eye of faith looks within the vail, and says 
with Job, " I loathe it ; I would not live always," and 
with Paul, " I have a desire to depart and be with 
Christ, which is far better." In short, except wit- 
nessing the ascension of Christ, there was little valu- 
able at Bethany, but what may be had in all places 
where the Lord blesses his people. 

3. This subject sets the greatest encouragement 
before all gospel hearers, whether they be saints or 
sinners. It is not for nought, that we are told that 
Christ went away in the act of blessing. It is left on 
record to encourage us to make application to him : 
we may be assured, that he is as much disposed to 
bestow the blessing now as when he ascended. If 
any waters could have quenched his love, it would 
have been extinguished before he ascended. We 
have many proofs that there is no change in his love 
since he entered into glory. There was none a few 
days after, when he poured out the Spirit. Stephen 
found none, when he saw Christ ready to receive his 
soul. He appeared equally amiable and ready to 
bless, when he spake to Saul of Tarsus, and bestowed 
the blessing on him, though a blasphemer, a perse- 
cutor, and injurious. John, too, in Patmos, found him 
equally concerned about his church and people, as 
when he leaned on his bosom at supper, or when 
Christ was parted from the disciples at Bethany. 
Every saint should apply for every blessing which he 
needs, firmly persuaded that he is willing to bestow. 



33 



The greatest sinner may apply with confidence, 
trusting to Christ's gracious declaration, " Him that 
cometh to me I will in no wise cast out." To this 
day no instance can be adduced of a single indi- 
vidual who applied in vain to an ascended Lord for 
the blessing. No, all who, like the publican, have 
cried, " God be merciful to me a sinner," with him 
have gone away justified, 

4. We may learn the character of worthy commu- 
nicants. They are such as have already seen Christ, 
and had a prior acquaintance. As Bethany was not the 
first place where Christ and his disciples met, when 
he lifted up his hands and blessed them; neither 
should communicants, strictly speaking, begin their 
acquaintance with Christ at the supper. Christ 
should see them under the fig-tree, before they come 
to the sacrament of the supper to receive the seal of 
the covenant. Like the disciples, too, they should 
be such as have been blessed before. These blessings 
every person should possess before sitting down at 
the Lord's table : his sins should be blotted out, and 
he should have change of raiment : stript of the rags 
of his own righteousness, he should have on the 
wedding garment: his nature should be changed; 
the reigning enmity of his heart broken, and love 
implanted. The invitation is addressed to friends. 
Possessed of these blessings, like the disciples, they 
should come expressly seeking greater degrees and 
new intimations of the blessing. 

6. In fine, we may see the happy privilege of every 
gospel hearer. You are come to the place where 
Christ dispenses his blessings. It is his express pro- 

5 



34 



mise, Exod. xx. 24, " In all places where I record my 
name, I will come unto thee, and I will bless thee." 
If you have not come for the blessing, your end is 
wrong; and if you go away without it, the blame 
must be your own. He is as willing to bless now, as 
at Bethany. The gospel itself is a great outward 
blessing, and the very design of it is to propose, offer, 
and communicate the great blessings of the covenant 
of grace; and we are called to ordinances to seek 
these blessings, and to take actual possession. " The 
Spirit and the bride say, Come. And let him that 
heareth say, Come. And let him that is athirst come: 
and whosoever will, let him take the water of life 
freely." 

Christ and you are not yet parted. If you now^ 
refuse him, he may be parted from you to-day, and 
strive with you no more. If you die without the 
blessing, there will be an awful and eternal separa- 
tion between Christ and you, when he will pronounce 
that dreadful sentence, " Depart from me, ye cursed, 
into everlasting fire, prepared for the devil and his 
angels." But if you are wise, and receive the bless- 
ing, Christ and you will meet, an happy meeting ; 
" nor time nor death shall ever part you more." 

As for you who are his people, if you suitably 
improve your privileges this day, you will leave this 
place making the following comfortable reflection: 
He led us out as far as this precious ordinance, and 
lifted up his hands and blessed us, and we wor- 
shipped him, and returned to our houses with great 

joy! 



SERMON II. 



1 CORINTHIANS XVI. 22. 



If any man love not the Lord Jesus Christ, let him be 
Anathema, JWaran-atha. 

XAGWT and darkness will as soon agree as real 
religion with contempt of, or enmity to, Christ. With 
infinite propriety is he denominated the believer's 
all. Many pretend to much religion, and speak of 
their eternal salvation, either with great hope, or 
affected certainty, and make a great figure in the 
church, who are altogether ignorant of Christ's per- 
son, unacquainted with the importance and value of 
his death, ashamed of his cross, make light of his 
gospel, and neglect his great salvation. These must 
be in a fatal mistake ; for all who have not a super- 
lative love to Christ are accursed. 

In every period the doctrine of grace will meet 
with opposition, whithersoever it is sent; and the 
strongest endeavours will be used to seduce the 
church : but the Lord has always raised up instru- 
ments to counteract error, defend the truth, and 
establish his people ; and his care of Zion will be 
unceasing. Corinth was pestered with seducers. 
These, with the utmost assiduity, laboured to prevent 
the success of the gospel. They employed all their 
art both to pervert the faith of those who had already 
believed, and prevent others from receiving the 



36 



doctrines of salvation. Against these Paul warned 
the Corinthian church with plainness and fidelity. 
Though none of Christ's enemies can justly be ex- 
cluded from the curse denounced in the text, yet 
Paul seems to have had these false teachers, and their 
votaries, very particularly in his eye, when he said, 
" If any man love not the Lord Jesus Christ, let him 
be Anathema, Maran-atha." 

When a church or any of her members err greatly, 
and reproof is necessary, it should be tendered with 
love, and much mildness. Although there were 
many corruptions in the church of Corinth, Paul was 
so far from indulging his own spirit, that none of his 
epistles are concluded with more love. But the 
greatest tenderness to the weakest church member, 
overtaken in an error, must never prevent faithfulness 
to the great Head. Such as are open enemies to 
the Redeemer must be warned of their danger with 
the utmost plainness, for his honour, their own safety, 
and the benefit of others. With whatever meekness 
Paul treated church members under their failures, he 
sharply reproved the enemies of the Redeemer, and 
said, " If any man love not the Lord Jesus Christ, 
let him be Anathema, Maran-atha." It is not unwor- 
thy of notice, that the curse denounced against such 
as love not the Lord Jesus, is placed in a very con- 
spicuous part of the epistle, and written by the 
apostle with his own hand. 

Though such as love not Christ are warned in the 
most pointed manner, they often continue at ease, 
speak peace to themselves, and put the evil day far 
away -, and, because sentence is not speedily executed 



37 



against their evil works, their hearts are fully set in 
them to do evil. Because they neither see nor feel 
divine wrath, they will not believe ; and think all is 
well, especially if they make a profession of religion. 
But, though there should be no visible tokens of 
God's anger seen about them, there is a secret un- 
seen curse hanging over their heads, which, if in- 
flicted, will prove as efficacious to drown them in 
perdition as if a millstone was hanged about a man's 
neck, and he, in this manner, cast into the sea. The 
curse is contained in our text, " If any man love not 
Christ, let him be Anathema." 

What will be further necessary for explaining these 
words will gradually occur, as we open up their im- 
port in general ; the particular nature of the curse 
denounced against such as love not Christ; and show 
that it is most reasonable. 

I. It was proposed to open up the import of the 
words at large ; and among other things the follow- 
ing seem to be implied. 

1. The high esteem which God and the saints have 
of Christ. There is no way of evidencing a greater 
esteem of any person, than when we cannot suffer 
another to touch him with impunity. It is certainly 
an undoubted proof of the greatest regard to another, 
when we consider every thing which is prejudicial to 
him as equally so to ourselves. The words in our 
text may, with propriety, be considered as spoken by 
God, and a full proof of his love to Christ : Paul con- 
sents so cordially, that they also may be viewed as 



38 



his, and are expressive of his superlative love to the 
Redeemer. 

God has the highest esteem of Christ. He had so 
from eternity. No language can more forcibly ex- 
press the complacency which God had in him, 
especially when he engaged to be the surety of sin- 
ners, and was a lamb slain from the foundation of 
the world, than the words of Christ himself, Prov. 
viii. 23 — 32, " I was set up from everlasting, from the 
beginning, or ever the earth was. When there were 
no depths I was brought forth : when there were no 
fountains abounding with water. Before the moun- 
tains were settled ; before the hills was 1 brought 
forth. While as yet he had not made the earth, nor 
the fields, nor the highest part of the dust of the 
world. When he prepared the heavens I was there : 
when he set a compass upon the face of the depth. 
When he established the clouds above : when he 
strengthened the fountains of the deep: when he 
gave to the sea his decree, that the waters should 
not pass his commandment : when he appointed the 
foundations of the earth : then I was by him, as one 
brought up with him ; and I was daily his delight, 
rejoicing always before him : rejoicing in the habit- 
able parts of his earth, and my delights were with 
the sons of men." The Father gave the highest 
evidence of his love to Christ in the designation of 
him to the great office of Mediator. Often did he 
express his love to him under the Old Testament. 
In all the typical sacrifices he had peculiar delight, 
as they pointed out the great atoning sacrifice to be 
offered up in the end of the world. With infinite 



39 



complacency he spake of him in prophecy as his ser- 
vant. Isaiah xlii. 1, "Behold, my servant whom I 
uphold, mine elect in whom my soul delighteth : I 
have put my Spirit upon him, he shall bring forth 
judgment to the Gentiles." He also evidenced his 
love to the Redeemer when he sent the heavenly 
host to celebrate the joyful news of his birth. Luke 
ii. 13, 14, "And suddenly there was with the angel a 
multitude of the heavenly host, praising God, and 
saying, glory to God in the highest, and on earth 
peace, good will towards men." His love was 
equally attested at Christ's baptism, when the Spirit 
descended as a dove, and a voice came from heaven, 
saying, " This is my beloved Son in whom I am well 
pleased." The same honourable testimony was 
borne to him on the mount of transfiguration. God 
took every possible method to give the most undoubt- 
ed proof of his love to the Mediator, both when he 
was on the cross and after it, — when he raised him 
from the grave, and exalted him with his right hand. 
In every period of the church he supports his interest, 
takes vengeance on his enemies, and faithfully 
accomplishes what he stipulated in the counsel of 
peace, as mentioned Psalm lxxxix. 20 — 30. " I have 
found David, my servant ; with my holy oil have I 
anointed him : with whom my hand shall be estab- 
lished: mine arm also shall strengthen him. The 
enemy shall not exact upon him; nor the son of 
wickedness afflict him. And I will beat down his 
foes before his face, and plague them that hate him. 
But my faithfulness and mercy shall be with him ; 
and in my name shall his horn be exalted. I will set 



40 



his hand also in the sea, and his right hand in the 
rivers. He shall cry unto me, Thou art my Father, 
my God, and the Rock of my salvation. Also I will 
make him my first-born, higher than the kings of the 
earth. My mercy will I keep for him for evermore, 
and my covenant shall stand fast with him. His seed 
also will I make to endure for ever, and his throne as 
the days of heaven." Every believer may learn the 
Father's high esteem of Christ from the acceptance 
he meets with for his sake ; and if sinners only knew 
how highly God esteems Christ, they would not think 
so lightly of him and his gospel. In one word, how 
can God more emphatically express his love to 
Christ than in the words of the text, "If any man love 
not the Lord Jesus Christ, let him be Anathema, 
Maran-atha." 

Paul made these words his own ; and such is the 
love of the saints to Christ, that they cordially join 
with the apostle. They have made deliberate 
choice of the Lord Jesus as their Saviour. Willing 
to sell all for the pearl of great price, they count 
every thing loss that they may win him. They deny 
themselves, and take up the cross, and follow him. 
They trust him with their most important concerns ; 
and all their expectation is from him. His truths are 
precious in their esteem ; and his friends, in their 
eyes, are the excellent ones of the earth. They say 
to his enemies, " Depart from me, ye evil-doers." 

2. That love to the Lord Jesus is the beginning, 
essence, and amount of true religion. It must, surely, 
be something very important in Christianity, the want 
of which incurs the awful sentence in the text. 



41 



Religion cannot begin without love to the Redeemer. 
If all proper exercise begins in knowing him, he 
needs only to be known that he may be loved ! We 
do not mean that love is prior to faith, or even any 
other grace, in the order of nature. When faith 
apprehends Christ, it apprehends him as a most 
lovely object, and the person believes with the 
whole heart. Faith works by love, and purifies the 
heart. Love is the very amount of religion. To love 
the Lord with all the heart, is the first and great 
commandment ; and the second is like unto it, Thou 
shalt love thy neighbour as thyself. Love constrains 
to the performance of every duty, and makes the 
saint cheerfully undergo every hardship. All who 
love the Lord, hate every false way, and press after 
conformity to him in holiness. Loving him, they 
pant after communion with him, here and hereafter ; 
and improve every opportunity and appointed mean. 
The Scripture lays the greatest stress on love to our 
neighbour, and gives it a very distinguished place in 
the exercises and attainments of the saints. 1 Cor. 
xiii. 1 — 4, " Though I speak with the tongues of men 
and of angels, and have not charity, I am become as 
sounding brass, or a tinkling cymbal. And though I 
have the gift of prophecy, and understand all mys- 
teries, and all knowledge; and though I have all 
faith, so that I could remove mountains, and have not 
charity, I am nothing. And though I bestow all my 
goods to feed the poor, and though I give my body 
to be burned, and have not charity, it profiteth me 
nothing/' "And now abideth faith, hope, charity, 
but the greatest of these is love." Love to Christ is 

6 



42 



not only of equal importance, but is the spring and 
source from which love to our neighbour flows ; 
while, on the other hand, love to our brother is the 
surest evidence of love to the great Head. 1 John 
iv. 20, " If a man say, 1 love God, and hateth his 
brother, he is a liar. For he that loveth not his 
brother whom he hath seen, how can he love God, 
whom he hath not seen?" Love to Christ is the 
great criterion by which we may judge, with safety, 
of our liveliness and spirituality in every duty, and 
of our attainments in religion. The great and lead- 
ing question which Christ asks all who profess to fol- 
low him, and which they should ask at themselves, 
is that thrice put to Peter on a memorable occasion, 
" Lovest thou me ?" 

3. That the want of love to Christ subjects to the 
curse, as well as positive enmity with all its dreadful 
effects. It is not said, If any man hate Christ, but if 
any man love him not, let him be Anathema. We do 
not mean that there can be want of love without posi- 
tive enmity. These are inseparable, or rather differ- 
ent degrees of the same thing ; and there is no me- 
dium between loving and hating the Redeemer. The 
Holy Spirit expresses himself in this manner to warn 
all, and assure them, that though their opposition to 
Christ may not have discovered itself to others, or 
have been felt by themselves, yet if they have not 
positive love to him, they perish with his worst and 
most avowed enemies. Many deceive themselves by 
thinking that they do not hate Christ, because they 
never felt hatred to him boiling in their hearts, similar 
to that passion, which breaks out when they reckon 



43 



themselves injured by their neighbour, and think the j 
do well to be angry. But they should remember, 
that they as little feel the fire of love inflaming their 
hearts, and working with that ardency which love to 
a creature often produces, when it excites to us§ 
every mean for the enjoyment of the beloved object. 
They cannot speak of Christ in the language and 
with the affection of his spouse, " Him whom my soul 
loveth }" and as little do they feel " the zeal of his 
house eating them up." 

As the curse is here denounced against the not lov- 
ing of Christ, it is very remarkable that the execution 
of it in the last day, of which we have an account, 
Matt. xxv. proceeds in the same manner and on the 
same grounds. Christ does not say, I was sick and 
ye endeavoured to make me worse ; I was in prison 
and ye cried, away with me, and crucify me. They 
are condemned for the want of what they ought to 
have had, and for not doing what they should have 
done. The evidence will be summed up in the same 
manner about loving and not loving his members. 
Thus he addresses the righteous, " Verily I say unto 
you, inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done it unto me ;" 
and thus the wicked, " Inasmuch as ye did it not to 
one of the least of these, ye did it not to me." There- 
fore, when want of love is proved, the verdict is 
guilty, and the sentence, " Let him be Anathema." 

4. God, in pronouncing sentence against such as 
love not the Lord Jesus, is no respecter of persons. 
If any man love not Christ, let him be accursed. 
God has no respect to any of these outward distinc- 



44 



tions which bulk so much with the men of the world. 
If any person is found without love to Christ, what- 
ever outward advantages he may have, he is sure to 
be condemned. Though he should be a man of shin- 
ing talents, and say with others, " Lord, Lord, have I 
not prophesied in thy name ? and in thy name have 
cast out devils ? and in thy name done many won- 
derful works ?" Christ will reply, " I never knew you, 
depart from me ye workers of iniquity." Though 
he should be " a man under authority, having many 
under him, to whom he says, Go, and they go ; Come, 
and they come;" yet, if he loves not Christ, his 
greatness and authority will avail him nothing: 
* Though he should fare sumptuously every day," if 
he is without love to Christ, " in hell he shall lift up 
his eyes." On the other hand, if any man loves 
Christ, though he should be in the extreme of po- 
verty and distress, and have no help of man at all, 
and only the dogs to lick his sores ; yet, he shall 
be blessed, and an embassy of angels deputed to 
carry his soul into Abraham's bosom : but if, while 
poor and distressed, he is without love to Christ, 
possessing the spirit of the rich man without his for- 
tune, he shall share the same fate in the other world ; 
and his being starved in this, does not prevent his 
being damned in the next Christ too, with his eyes 
as a flame of fire, will search Jerusalem, and see 
through the hypocrite's cloak, which covered and 
concealed, from the eyes of others, a naughty heart 
without love to the Lord. In short, let a man be 
ever so learned and wise, great or rich, possessed of 
more goods than his barns can contain; or let him be 



45 



ignorant as the veriest fool, or poor as Lazarus, 
with nothing to cover his back or fill his belly, still 
none of these outward considerations cast into the 
scale would be of any weight. The turning point is, 
if he has or has not love to the Redeemer; and if be 
loves not the Lord Jesus, his doom is Anathema. 

5. That the gospel should always be preached with 
certification of the danger of neglect or despising it. In 
this epistle, Paul sets before the Corinthians the pre- 
cious truths of the gospel very fully. He opens up 
Christ as " made of God unto us wisdom, and righte- 
ousness, and sanctification, and redemption ;" and the 
doctrine of the cross as " the power and wisdom of 
God." The great ordinance of the supper is opened 
up in its nature and ends : the great and leading doc- 
trine of the resurrection is largely explained, and the 
consolation arising from it clearly pointed out. 
Duties are set before us, and urged upon us, and 
especially the great duty of believing. And to certify 
them of their danger, and assure them that they can- 
not escape if they neglect the great salvation, Paul, 
with his own hand, in the end of this epistle, sets up as la 
standing and conspicuous beacon, the awful words 
in the text. 

In every part of Scripture, we find that other faitn- 
ful teachers also pointed out the danger of despising 
Christ. Moses, when near the end of his life, saifl, 
" I have set life and death before you, the blessing 
and the curse." Most explicit was Christ himself 
in giving warning, " He that believeth shall be saved, 
but he that believeth not shall be damned." As God 
in his word gives faithful warning, the watchmen on 



46 



mount Zion ought, with fidelity and impartiality, to 
set the danger of sinners before them. They should 
say to the wicked, however great and mighty they 
may be, that it shall be ill with them. This is the 
appointed mean to prevent their bringing destruction 
on the sinner, and blood on their own head. The 
charge given to Ezekiel ought to be often stu- 
died, and carefully reduced to practice by all who 
are ambassadors for Christ. Ezek. iii. 16 — 22, " The 
word of the Lord came unto me, saying, Son of man, 
I have made thee a watchman unto the house of 
Israel : therefore hear the word of my mouth, and 
give them warning from me. When I say unto the 
wicked, Thou shalt surely die; and thou givest him not 
warning, nor speakest to warn the wicked from his 
wicked way to save his life, the same wicked man 
shall die in his iniquity : but his blood will I require 
at thine hand. Yet if thou warn the wicked, and he 
tarn not from his wickedness, nor from his wicked 
way, he shall die in his iniquity : but thou hast deli- 
vered thy soul. Again, when a righteous man turneth 
from his righteousness, and doth commit iniquity, 
and I lay a stumbling-block before him, he shall die : 
because thou hast not given him warning, he shall 
die in his sin, and his righteousness which he hath 
clone shall not be remembered ; but his blood will I 
require at thine hand. Nevertheless, if thou warn 
the righteous man, that the righteous sin not, and he 
doth not sin, he shall surely live, because he is 
warned : also thou hast delivered thy soul." 

6. A proper profession of love to Christ, not con- 
tradicted by the practice, is the grand criterion of 



47 



church communion. This was a direction and warn- 
ing to the church. Unfeigned love to Christ includes 
some knowledge of his person and work, and that 
there is no salvation in any other; and it will not 
always lie dormant in the heart, but appear more or 
less in the life and conduct. Love to Christ and the 
want of it are two powerful principles, the one for 
producing, and the other for preventing and opposing 
holiness. When the church cannot see convincing 
evidence of want of love to Christ in those who apply 
for admission, and where there is some knowledge 
and a scriptural profession, she ought to judge cha- 
ritably. But where there is a positive opposition to 
his doctrines, where his laws are trampled under 
feet, and no love to himself appears, as was the case 
with the false and seducing teachers at Corinth, the 
church ought not to receive such into communion, 
and bless with the seal of the New Covenant, when 
the great Head says, "Let him be Anathema, 
Maran-atha." 

7. Once more, by the rule of contraries, these 
words imply the blessedness of all who love the Lord 
Jesus Christ. If there is something, the want of which 
infallibly entails misery, they must be blessed who 
have it. If all who want love to Christ are under the 
curse, and exposed to wrath ; they are surely blessed 
who love him. Yes, one thing is needful to happi- 
ness, and every lover of Christ has chosen the good 
part which cannot be taken away. The believer 
was originally an enemy, a child of wrath, and under 
the sentence in the text ; but the enmity of his heart 
has been broken, he has been made willing in a 



48 



day of power, and adopts the language of Isaiah, 
" O Lord, I will praise thee : though thou wast angry 
with me, thine anger is turned away, and thou com- 
fortedst me. Behold, God is my salvation, I will 
trust and not be afraid : for the Lord Jehovah is my 
strength and my song, he also is become my salva- 
tion." Great is the happiness of every lover of the 
Lord Jesus Christ. He is blessed now. He is in 
Christ, and there is no condemnation. He can never 
fall under the wrath of God. There may be much 
wrong in him, and much done by him, that deserves 
condemnation; but being justified by God, he will 
never fall under the curse. Amidst all the vicis- 
situdes of time, one thing is certain, that though the 
peace which God has given may be interrupted, 
it shall not be utterly taken away. Infinitely com- 
forting are the words of Christ, John v. 24, " He that 
heareth my word, and believeth on him that sent me, 
hath everlasting life, and shall not come into con- 
demnation." He who loves the Lord Jesus is inter- 
ested in all the blessings of the covenant of grace, 
and shall have them infallibly dispensed according 
to his necessity. In every situation of life he is 
blessed of the Lord, and death will be great gain. 
The whole paths of the Lord will be truth and mercy, 
and all things shall work together for his good. In 
one word, we may say concerning his blessedness 
here and hereafter, with the apostle, " Eye hath not 
seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared 
for them that love him." — We proceed, 



49 



II. To open up the import of the curse denounced 
in these words, " Let him be Anathema, Maran-atha." 

In general, considered as spoken by God, these 
words are a denunciation of his wrath and curse. As 
spoken by the apostle, they are an imprecation con- 
taining a prediction that divine vengeance will follow 
all who love not Christ, and expressing the earnest 
desire of his heart that it may be so. In this desire 
every believer heartily joins. It is all one whether 
we view them as God's denunciation, or his people's 
imprecation of deserved wrath: if God had not 
denounced vengeance against his enemies, the saints 
never would have ventured to pray that it might be 
poured out. Both ways they express the sin and 
danger of all who love not the Lord Jesus. We have 
many instances of such imprecations in the Psalms ; 
and the song of Deborah is concluded with a beauti- 
ful example of praying for complete destruction to 
the Lord's enemies, and an accumulation of happi- 
ness to his people. Judges v. 31, "So let thine ene- 
mies perish, O Lord : but let them that love him be 
as the sun when he goeth forth in his might." — This 
phrase imports, 

1. The greatness of the punishment. God's curse 
is weighty, and his wrath is great beyond conception. 
Moses was sensible of this, and knew the improve- 
ment to make of it when he said, Ps. xc. 11, 12. 
"Who knoweth the power of thine anger? even 
according to thy fear, so is thy wrath. So teach us 
to number our days, that we may apply our hearts 
unto wisdom." The punishment inflicted on God's 
enemies is expressed many different ways in Scrip- 

7 



50 



ture, all designed to point out its greatness. It is 
called eternal death ; a being turned into hell, and 
dwelling with devouring fire and everlasting burning. 
Christ often spake of it under the idea of the worm 
dying not, and the fire not being quenched. And the 
apostle uses great variety of phraseology to point 
out the greatness of that punishment which awaits 
the Lord's enemies, as may be seen in most of his 
epistles. 

The punishment must be great, if we consider that 
it is exactly proportioned to the crime : and who can con- 
ceive how criminal it is to oppose and reject Him 
" who, being in the form of God, thought it not rob- 
bery to be equal with God ; but made himself of no 
reputation, and took upon him the form of a servant, 
and being found in fashion as a man, he humbled him- 
self, and became obedient unto death, even the death 
of the cross ;" and all this for sinners, that they might 
be saved ! As it is the great commandment of God that 
we believe on the name of his Son Jesus Christ, reject- 
ing him, of all sins, is the most dishonouring to God, 
and draws down the most dreadful wrath on the sin- 
ner; for "this is the condemnation, that light is come 
into the world, and men loved darkness rather than 
light, because their deeds were evil." It tramples 
under foot the love of all the persons in the Godhead, 
as displayed in the work of redemption. But great 
as the sin is, the punishment will be in proportion. 
We need not hesitate about this ; for God will exert 
all his perfections to inflict upon his enemies condign 
punishment. His wisdom will determine the punish- 
ment, and his almighty power will inflict it : his holi- 



51 



uess and justice require it ; and his faithfulness and 
veracity render it certain. 

On this theme the sacred writers copiously insist, 
that sinners may be warned to fly from the wrath to 
come. The best way to become acquainted with the 
greatness of that punishment is, carefully to consider 
what God hath said. It must surely be very awful to 
be cast into fire prepared for the devil and his 
angels ; to be everlastingly with that accuser and tor- 
mentor, whose cruelty is unrelenting; to have life 
itself continued as a curse, and eternally suffer divine 
wrath ; to be deprived of every comfort, down to a 
drop of cold water to cool the scorched tongue! 
Heaven is all consolation, and hell is wholly torment, 
according to the words of Abraham to the rich fool ; 
when applying for the small boon of a single drop 
of water : " Son, remember that thou in thy lifetime 
receivedst thy good things, and likewise Lazarus his 
evil things : but now he is comforted^ and thou art 
tormented" 

2. The certainty of the punishment. Every word of 
God is true, and his threatenings will be as faithfully 
executed as his promises will be accomplished. If 
God's word could fail in the least article, he could 
not be trusted in any thing : " but he is not a man, that 
he should lie, neither the son of man, that he should 
repent : hath he said, and shall he not do it ? hath 
he spoken, and shall he not make it good ?" His 
universal infallible truth and veracity is the grand 
foundation of all trust and worship. If it could be 
supposed that God would vary from what he has 
said, so as to become either better or worse than his 



o2 



word, he would no longer be a proper object of that 
faith and trust, that honour and obedience, which he 
requires of us. There is scarcely any thing about 
which the enemies of the Lord Jesus deceive them- 
selves more than the certainty of future punishment. 
They allow, and partly believe, that God has threat- 
ened awful punishment against his enemies; but 
they indulge a secret belief that his threatening 
never will be executed, and that he will not be so 
severe as he has said. Many fall into an opposite 
mistake, equally great. Through fear, and a sense 
of sin, they apprehend that God will not be as mer- 
ciful as he has said. Let God be true, and every 
man a liar. He will neither be better nor worse 
than his word. As all the happiness which he has 
promised will be faithfully bestowed upon his people; 
and they will have the best reason to say, " Not one 
thing hath failed of all the good things which the 
Lord our God spake concerning us : all are come to 
pass :" so every degree of punishment found written 
in his word will be faithfully inflicted on his enemies : 
" Heaven and earth may pass away, but one jot shall 
in no wise pass away till all be fulfilled." Hell is as 
sure as heaven ; and to be banished from heaven is 
in itself awful punishment : but it is as certain as aw- 
ful ; for when God says, concerning such as love not 
Christ, let them be accursed, they shall be Ana- 
thema, Maran-atha. 

3. That at the coming of the Lord there will be 
an awful and serious reckoning between him and 
such as loved him not ; and that the sentence will 
then be fully executed. Maran-atha is a Syriac word, 



53 



and signifies the Lord will come. The enemies of 
Christ, and all who despise him, are much inclined 
to put the evil day far away ; but the Lord will come. 
Though they should always escape till that period, 
they shall escape no longer, and dreadful vengeance 
will overtake them. 

The coming of the Lord is absolutely certain. 
While that event is frequently asserted in the Old 
and New Testament, it is worthy of notice that both 
are finished with an express assurance that he will 
come. Emphatically does Malachi speak of it : 
" For behold, the day cometh — the great and dread- 
ful day of the Lord, that shall burn as an oven; and all 
the proud, yea, and all that do wickedly, shall be 
stubble ; and the day that cometh shall burn them 
up." And Christ himself, the Amen, the faithful and 
true Witness, concludes his testimony to the Church 
in these words: " Surely I come quickly, Amen." 
The doctrine of Christ's second coming was early 
taught in the Church, for " Enoch, the seventh from 
Adam, prophesied, saying, Behold, the Lord cometh 
with ten thousands of his saints, to execute judgment 
upon all that are ungodly," &c. ; and it will be con- 
tinued to be taught till he actually come. 

When the Lord comes he has a twofold work to 
accomplish, both parts of which are expressed. Isai. 
xxxv. 4, " Your God will come with vengeance 
against all his enemies ; and he will come and save 
you." Indeed, it is a very important branch of his 
work, to have " these his enemies, who would not 
that he should reign over them, brought forth and 
slain before him ;" and none of them shall escape, 



54 



for " his hand shall find out all his enemies ; and his 
right hand shall find out those that hate him. He 
shall make them as a fiery oven in the time of his 
anger : the Lord shall swallow them up in his wrath, 
and the fire shall devour them." 

Then the Lord will call his enemies to an account, 
and reckon with them. All their privileges and op- 
portunities, every invitation and offer of Christ, will 
be called over before them. They will be put in 
mind how frequently he urged them by his servants, 
and strove with them by his Spirit. The arguments, 
urging them to believe, from their danger if they did 
not, and their happiness if they did, will be clearly 
set before them. Their contempt and making light 
of the Gospel ; their misimprovement and neglect of 
every privilege ; and their heart-hatred of Christ, 
and his great salvation, will be fully disclosed. Con- 
science will be instead of a thousand witnesses, and 
will anticipate, and justify the sentence. All excuses 
will be in vain, and condign punishment will be in- 
flicted ! 

Then, in sad experience, will they understand 
such Scriptures as these, which they often heard 
before, and as often despised : " And that servant 
which knew his Lord's will, and prepared not him- 
self, neither did according to his will, shall be beaten 
with many stripes. For unto whomsoever much is 
given, of him shall be much required." Luke xii. 
47, 43. " Wo unto thee, Chorazin ! wo unto thee, 
Bethsaida ! for if the mighty works which were done 
in you had been done in Tyre and Sidon, they would 
have repented long ago in sackcloth and ashes. But 



55 



I say unto you, it shall be more tolerable for Tyre 
and Sidon at the day of judgment than for you," 
Matt. xi. 21, 22. 

A most pitiful thought it would be, should it occur 
to any, that if the reckoning be only when the Lord 
comes ; it is a long time to his second coming. " A 
thousand years are with the Lord as one day, and 
one day as a thousand years ;" and he hastens his 
coming. It must be remembered, however, that 
while he will reckon with every enemy then before 
an assembled world, he comes at death, and reckons 
with every individual, and settles the business unal- 
terably ; for as the tree falls so it must lie. The rich 
man died, was instantly reckoned with, and in hell he 
lifted up his eyes. 

4. That the punishment at Christ's coming will be 
exactly according to his word. The Lord warns his 
enemies now, that when he comes they shall be 
accursed ; and when he actually comes, their punish- 
ment will be no more, no less, and no other than Ana- 
thema. A wise and righteous lawgiver never threat- 
ens one punishment and inflicts another ; and far less 
will the Judge of all the earth. He threatens nothing 
less than hell and the curse ; and nothing more will 
be inflicted. Sinners may lay their account with the 
curses which he has denounced in his word ; and a 
supposition that these will be lessened, or altered, 
can only proceed from unbelief and Satan. The ca- 
non of Scripture is concluded with a declaration of the 
greatest severity against the man who would attempt, 
either to take from, or add to the plagues written 
in His word — expressive that such conduct is highly 



56 



criminal ; and to imagine that God himself could be 
capable of it, is blasphemy. This declaration we 
have, Rev. xxii. 18, 19 : " For I testify unto every man 
that heareth the words of the prophecy of this book, 
if any man shall add unto these things, God shall add 
unto him the plagues that are written in this book : 
and if any man shall take away from the words of 
the book of this prophecy, God shall take away his 
part out of the book of life, and out of the holy city, and 
from the things which are written in this book." These 
verses express on the one hand, the perfection and 
sufficiency of the sacred volume for pointing out the 
remedy, and warning every man of the danger of 
neglecting it ; and on the other, the great zeal of God 
that it be not corrupted by the traditions and inven- 
tions of men. When God inflicts partial judgments 
or chastisements upon a professing people, he com- 
monly warns them; and they find them exactly 
according to his threatening. His declaration in 
Hosea vii. 12, will be found to be, in general, the pat- 
tern of his dispensations : " I will chastise them as 
their congregation hath heard." If these partial 
strokes exactly agree to his word, his great proce- 
dure at the last day will equally correspond to that 
rule. In the firm persuasion of which Paul said, Rom. 
ii. 16, "God shall judge the secrets of men by Jesus 
Christ according to my gospel" Many express a strong 
desire to know futurity, and especially the transac- 
tions of the great day, and eternity. If they are in 
earnest, they should search the Scriptures. " They 
have Moses and the prophets, let them hear them ; 
and if they will not hear them, neither will they be 



57 



persuaded though one rose from the dead." Though 
sinners hate, and pretend to disbelieve, the Lord's 
word, their consciences are secretly convinced of 
the truth and propriety of it : of this they give full 
proof when death stares them in the face. Then 
conscience speaking with authority, and acting in 
concert with the word, begins to pronounce the sen- 
tence, and even partly to execute it. Conscience 
tells them they have not loved Christ ; then, self-con- 
demned and taking with the charge, they conclude, 
I must be Anathema, Maran-atha. 

5. This phrase strongly implies the eternity of that 
punishment which is denounced against, and will be 
actually inflicted upon, all who love not the Lord 
Jesus Christ. If they are accursed when the Lord 
comes at death or judgment, there never will be the 
least alteration to eternity. The day of grace may 
sometimes be over in this life ; but never extends 
beyond it. The period in which God strives either 
by means, or his Spirit, is limited to this world. As he 
does not always strive here, he never strives hereafter. 
Many have objected against the eternity of punish- 
ment. The truth and propriety of this might be well 
enough argued from the nature and demerit of sin, 
and the inability of the sinner to make any satisfac- 
tion for his past offences, or stem the torrent of cor- 
ruption. Such as love not the Lord Jesus here, can 
never love hereafter. Enmity reigns in their hearts ; 
and though they were to rise from the dead, they would 
still be his enemies. Under the weight of the curse 
contained in the term anathema, " they go away into 
everlasting punishment." According to the meaning of 

3 



58 



this word in the Hebrew language, to eternity they 
are an accursed thing, which can have no fellowship or 
communion with God. 

6. It also implies, that so far as these who love not 
Christ, discover their true character by outward 
apostacy from, or direct opposition to, Him or his 
cause, instead of being cherished in the bosom of the 
church, they ought to be looked upon by her as exe- 
crable and detestable, as the word anathema literally 
signifies. It is a long time since Balaam said, How 
shall I curse whom God hath blessed ? The church 
may with great propriety invert the question, and ask, 
How shall I bless, with my most solemn privileges, 
such as God evidently curses? There is nothing 
that can be more ruining to the church than to retain 
in her bosom, and neither censure nor exclude, the 
known and avowed enemies of Christ, and his pre- 
cious doctrines. We have the spirit and temper of 
Paul on this head, expressed in the most forcible 
manner, to the Gclatians, chap. i. 8, 9, " But though 
we, or an angel from heaven, preach any other gos- 
pel unto you, than that which we have preached unto 
you, let him be accursed. As we said before, so say 
I now again, If any man preach any other gospel 
unto you, than that ye have received, let him be 
accursed." There he expresses his great zeal for 
the gospel, and the danger which the Galatians 
incurred by listening to, and indulging among them, 
the inveterate enemies of the cross of our Lord Jesus, 
and justification by his imputed righteousness. Such 
enemies ought to be excluded from her communion 
with a view to the salvation of the soul in the day of the 



59 



Lord. Zion ought to aim at keeping all Christ's 
ordinances pure and entire, and should " not give the 
children's bread to dogs." But all means ought to 
be used with them to acquaint them with their true 
situation, the loss they sustain by not being in com- 
munion, and their great danger if they were admitted 
in their present condition. 

III. We proceed to point out the grounds of this 
imprecation, or show that it is most reasonable, that 
M If any man love not the Lord Jesus Christ, he be 
Anathema, Maran-atha." Upon this it is as impossi- 
ble to say enough, as it is unnecessary at present to 
say much. The following sentences may suffice. 

1. Christ deserves the highest love from all to 
whom he is offered in the gospel. The most oppo- 
site extremes are united in his person. He is the 
most high God in human nature, and possessed of 
infinite excellence. The majesty of his divinity, 
which might overawe the sinner, is made amiable 
and accessible in the man Christ Jesus. He under- 
took to be our surety, and stood in our room from 
all eternity. In the fulness of time, " as the children 
were partakers of flesh and blood, he also himself 
took part of the same ; that through death he might 
destroy him that had the power of death, that is, the 
devil ; and deliver them, who through fear of death, 
were all their lifetime subject to bondage. For 
verily he took not on him the nature of angels ; but 
he took on him the seed of Abraham," and with this 
view, " that he might be a merciful and faithful high 
priest, in things pertaining to God, to make recon- 



60 



ciliation for the sins of the people." If these things 
do not in the highest manner deserve the love of 
every gospel hearer, men and angels can never con- 
ceive what will. Therefore, where love thus deserv- 
ed is wickedly refused, most justly is the person 
accursed. 

2. While Christ infinitely deserves the love of gos- 
pel hearers, he does much to procure it, and gain 
the heart to himself. He sets before them what he 
did from eternity, when he said, " Lo, I come ;" and 
what he did in time, when " he was set forth a pro- 
pitiation in his blood." The benefit of his merit, 
and all his blessings are not only offered to them, but 
pressed upon them. He points out the folly and 
unprofitable nature of their conduct in relying on any 
other object for salvation, and says, " Wherefore do 
ye spend money for that which is not bread, and your 
labour for that which satisfieth not ? Hearken dili- 
gently unto me, and eat ye that which is good, and 
let your soul delight itself in fatness." He sets life 
and death before them. He freely offers life, and 
complains when they will not come to him that they 
may have it. In doing all these things he is at great 
pains, rising up early, and sending his servants. With 
a feeling heart he says, " If thou hadst known, even 
thou, at least in this thy day, the things which be- 
long unto thy peace ! but now they are hid from 
thine eyes ;" and if they still refuse, he laments over 
their loss, saying, as in Luke xiii. 34, " O Jerusalem, 
Jerusalem, how often would I have gathered thy chil- 
dren together, as a hen doth gather her brood under 
her wings, and ye would not ! Behold your house is 



61 



left unto you desolate !" If after such means, pains, 
and unwearied entreaty, gospel hearers continue not 
to love, but hate Christ, it is most reasonable that they 
be Anathema. 

3. Law and gospel agree that he who loves not 
our Lord Jesus Christ be accursed. The law says, 
" Cursed is every one that continueth not in all things 
written in the book of the law to do them." It 
denounces punishment against every sin; and the 
great sin of enmity to Christ will not escape, as it is a 
breach of the first and great commandment. 

The gospel exhibits salvation to the worst of sin- 
ners; but, if the only remedy is neglected, there 
remains nothing " but a certain fearful looking for of 
judgment, and fiery indignation." 

It is the very essence of the gospel to exhibit Christ 
as the remedy, as the apostle says, Gal. iii. 13, 
"Christ hath redeemed us from the curse of the 
law, being made a curse for us." Thus the curse 
must either fall on the sinner or the surety. The 
merciful declaration of Christ is, " that he came to 
bear their sins in his body on the tree, and make 
his soul a sin-offering in their stead," and bestow his 
righteousness upon them. Refusing to consent to 
such gracious proposals, the sinner must continue 
under the curse : and many stripes are added for the 
aggravated guilt of rejecting the Saviour. To all 
their former sins they add the crucifying of Christ 
afresh ; and so are filled with their own ways. In a 
very different, and higher sense than the apostle's, 
may Christ, with infinite propriety say, I not only 
could wish myself accursed, but actually was so for 



62 



my brethren, my kinsmen according to the flesh. 
And all who reject Christ may justly be addressed in 
these words, " Behold, ye despisers, and wonder and 
perish !" — It remains now to make some application. 

1. This subject points out in the strongest light the 
stupidity, blindness, and degeneracy of human nature. 
There can be no greater proof of our depravation, 
than to be indifferent about, and enemies to, such a 
lovely Saviour. We are enough ready to esteem 
what appears beautiful, lovely, and excellent, except 
in spiritual things ; where, instead of valuing, we have 
the greatest aversion and enmity to every thing truly 
worthy. Our affections cleave to the dust, and spi- 
ritual objects are neglected. Christ himself is 
esteemed as a root out of a dry ground, without form 
or comeliness, and we see no beauty in him why he 
should be desired. We spend our labour for that 
which doth not profit, and the sure mercies of David 
are disregarded, though sweet, nourishing, and pre- 
cious as wine and milk. The means of grace are a 
weariness, and we long for the Sabbath being ended, 
that, without the appearance of restraint, we may sell 
and buy, and transact our worldly business. Things 
insignificant, and even wicked, are engaged in with 
heart satisfaction; while the Lord's word, which 
testifies of eternal life and brings it near, is neither 
relished nor improved. How is human nature sunk ! 
How dreadful is sin, which blinds our minds, and 
makes us call good evil, and evil good ! " The crown 
is fallen from our head : wo unto us that we have 
sinned !" 



63 



2. We may see how little a practical belief of the 
Bible prevails. Were the awful sentence in the text, 
and similar threatenings, firmly believed, men could 
not live and enjoy themselves as they do, while their 
conduct ascertains that they are under the curse, 
Alas ! the greater part could not give less evidence 
of love to Christ, though the text had run thus, If 
any man love the Lord Jesus Christ, let him be Ana- 
thema, Maran-atha ! They are as eager in worldly- 
pursuits as if they were to live for ever, and as care- 
less about soul concerns as if there were no here- 
after. These things are a sad proof of the latent 
atheism and unbelief which work powerfully in the 
human heart. Many undoubted proofs have been, 
and might be adduced, that the Scriptures are divine, 
and yet they are treated as a cunningly devised 
fable and an idle tale. 

3. That divine threatenings, however severe they 
may appear, are a great mercy. There scarcely can 
be a greater mercy than fairly to warn men of their 
danger. Were any person about to fall headlong 
from the brink of a precipice, no kinder office could 
be performed than to warn him of his danger, and use 
every possible mean to prevent his ruin. Sinners are 
on the brink of eternal ruin. While out of Christ, 
there is nothing between them and hell but the breath 
of their nostrils. The gospel, preached with such 
certification of danger as we have in this text, warns 
every man. It points out our bane and antidote. 
When such as love not Christ are pronounced accurs- 
ed ; it is like the call given by Lot to his sons-in-law, 
Gen. xix. 14, "Up, get ye out of this place; for the Lord 



64 



will destroy this city :" and it is to be lamented, that 
often the most faithful warnings have no better success: 
" he seemed to them as one that mocked." If there is 
great wrath in this curse, gospel hearers have the 
more need to consider, and lay down the weapons of 
their rebellion. While this and such texts stand in 
the Bible, sinners, in a land of light, can never pre- 
tend that they are not properly warned : if they read, 
they are warned ; if not, they increase their sin by 
neglecting that which is at once their duty and privi- 
lege. All who are now hearing, must recollect that 
they are expressly warned ; for, if any man in this 
assembly love not Christ, let him be Anathema, 
Maran-atha. 

4. This subject further informs us, that while all 
who love not Christ are guilty of great sin, the hypo- 
crite is a sinner of peculiar magnitude and deep die. 
In common with others, he has all the ill of not loving 
Christ. He has the superadded ill of lying to the Re- 
deemer, and mocking his omniscience. He honours 
him with the lip, but the heart is far from him. He 
betrays him with a kiss, and wounds him in the house 
of his friends. While the conduct of the hypocrite 
is awfully heinous, it is equally absurd. If it is not a 
good thing to love Christ, why do you profess it ? If 
it is, why do you not practise it ? You now affect a 
superior degree of holiness to many of your neigh- 
bours, and shun the common crowd of Christ's ene- 
mies as too wicked for you. Matters will alter. 
Hereafter, if you die in your present situation, the 
common damned will shun your society as fiends less 
foul. Bethink yourselves. Hypocrites have the chief 



65 



place in hell. Your character is odious on every 
hand. God hates it, and so do his saints. Sinners 
too hold the character of the hypocrite in abhorrence. 
He is odious to the former, for pretending to be what 
he is not; and to the latter, for what he pretends 
to be. 

5. We may learn too, how few real Christians there 
are. If such love to Christ be essential to a Chris- 
tian, as makes all who possess it give him the prefer- 
ence to every other object, and renders every thing 
about him, even his cross, most precious ; real lov- 
ers of Christ are very few. Were we to survey the 
characters of true love to the Redeemer, we would 
soon find that there are few possessed of it. It is a 
superlative and sincere love, and makes all who have 
it, prize and embrace every mean and opportunity of 
enjoying him. Viewing such as profess Christianity, 
we will find some giving the chief place in their heart 
to one object, some to another; and only a very few 
to Christ. 

6. Again ; we may see the propriety of the solemn 
ordinance before us. The supper is a signal proof 
of Christ's love to his people, and an eminent mean 
of inflaming their love to him. At his table, eating 
his flesh and drinking his blood, they remember him — 
who he is — and what he has done — and they remem- 
ber his love more than wine. Recollecting the night 
when he was betrayed, the bloody scene that fol- 
lowed, and that all his sufferings were for them ; they 
cry out, u Behold, what manner of love !" and love 
begets love. Through the influences of his Spirit, 
" they sit under his shadow with great delight, and 

9 



66 



his fruits are sweet to their taste ;" and often " they 
are sick of love." He has promised his gracious pre- 
sence to all his ordinances ; and often at his table* 
his " disciples are glad through seeing the Lord." 

7. We may also see who will be worthy communi- 
cants at the table of the Lord this day. Surely not 
these who do not love him, and are accursed. That 
any service may be acceptable, the person who per- 
forms it must first be accepted ; but if any man loves 
not Christ, he is accursed, and not worthy to sit down 
at his table. Unto such wicked persons God says, 
« What hast thou to do to declare my statutes, or that 
thou shouldst take" the seal of " my covenant in thy 
mouth." The passover and the Lord's supper both 
commemorate a great deliverance. It would have 
appeared very strange in Pharaoh, continuing still in 
the same mind, to have gone and eaten the passover 
in an Israelite's house. However custom may render 
people blind or inadvertent, it is equally absurd for 
a sinner, persisting in his sin, and destitute of love to 
the Lord Jesus, to sit down at his table. He has no 
interest in the Saviour, or the fruits of his death. 
He has no love to his person, or finished work. He 
is an entire stranger to his righteousness and grace, 
his spirit and salvation, and an enemy to them all. 
If the sinner is for heaven at all, it is on the plan of 
the covenant of works ; and what can such a person 
have to do with the seal of the New Covenant ! 

Those only will communicate worthily, who love 
Christ above all, desire an interest in his person and 
righteousness, and can say, " Whom have I in heaven 
but thee ? and there is none upon earth that I desire 



67 



besides thee ;" and about the covenant, the seal of 
which they are to receive, with David, 2 Sam. xxiii. 
5, " Although my house be not so with God ; yet he 
hath made with me an everlasting covenant, ordered 
in all things and sure : for this is all my salvation, 
and all my desire." 

Intended communicants, and especially such as 
have the deepest concern, fully sensible that love to 
Christ is essential to a worthy partaking of the Lord's 
supper, will be ready to say, " I have been endea- 
vouring to look into my heart, but I cannot satisfy 
myself about being possessed of genuine love to the 
Redeemer : I find my heart so cold to him, and the 
power of indwelling sin so strong, that I am afraid of 
being mistaken in imagining I have any love at all to 
that glorious Person whose death we are about to 
commemorate." 

Nothing can be of more importance to communi- 
cants than to have this matter comfortably settled. 
You ought to do much in secret, and we in public, 
to make you acquainted with your own hearts. To 
enable you to determine the great matter about lov- 
ing or not loving Christ, we would beseech you to 
think on the following questions. 

Do you recollect a time when you thought but little 
about Christ, and cared little whether you loved him 
or not ? Are matters now in some measure changed ? 
Is it your chief concern both to love him, and to know 
that you do so ? Are you fully sensible that, separate 
from him, you can do nothing, and must perish? 
Are you persuaded that love to him is a great privi- 
lege, as well as a great duty ? Are you impressed 



68 



with the amazing greatness of his love to sinners ? 
And do you think these the only happy persons who 
are interested in him, even while you cannot claim 
this privilege as your own ? Though you cannot say 
in express terms that you love Christ, is it the desire 
of your hearts that others may love him, and especi- 
ally your friends and relations ? Little love as you 
may think you have to him, could you easily part 
with it ? Do you feel yourselves careless and uncon- 
cerned when his name is dishonoured, his day pro- 
faned, his ordinances neglected, and his people 
undervalued or persecuted? While you cannot 
satisfy yourselves about the reality of your love to 
Christ, do you often look into your hearts, and exa- 
mine and prove if that principle be in them ? Are 
you absolutely sure that you think much about, and 
tremble at the danger of not loving Christ ? And do 
these words sound like thunder in your ears, « If any 
man love not the Lord Jesus Christ, let him be Ana- 
thema, Maran-atha ?" 

But still the poor believer says, " I cannot find that 
powerful principle working in my heart as I would 
desire." Recollect, O believer, that love to Christ 
is the fruit of the Holy Ghost ; that he produces it by 
means ; and that the supper is an eminent mean ; and 
go forward to his table pleading the accomplishment 
of that precious promise, Zech. xii. 10, "I will pour 
upon the house of David, and upon the inhabitants of 
Jerusalem, the spirit of grace and of supplications ; 
and they shall look upon me whom they have pierced, 
and they shall mourn for him, as one mourneth for 
his only son, and shall be in bitterness for him, as 



69 



one that is in bitterness for his first born." That 
kindly sorrow will fill your soul with love to Christ. 
You must also set forward fixing the eye of faith on 
that most full, absolute, and suitable promise, Deut. 
xxx. 6, " The Lord thy God will circumcise thine 
heart, to love the Lord thy God with all thine heart, 
and with all thy soul, that thou mayest live." 

We cannot conclude without beseeching and en- 
treating all in this assembly, to love that glorious 
Person who laid down his life for sinners. He calls 
you himself and says, " My son, give me thine heart." 
Many motives might be used to bring you to comply. 
Passing others, we shall only mention, that you are 
called to love, not a poor mortal like yourselves, 
not one who is unworthy of your love, or has not 
deserved it ; but you are called to love the Lord of 
glory, who hung on the cross for sinners, and in his 
exalted state still invites and beseeches you, and who 
has the power of your life and death in his hand. 

Recollect also, that you are called only to love him, 
that is, to think well of him, to receive salvation from 
him, and to desire communion with him, to take 
complacency in him, and breathe after the eternal 
enjoyment of him. You are not called to great 
hazard and danger, but only to love him. When he 
loved you, his love cost him his life — he had to love 
and die ; but when you love him, you love and never die. 
A pleasing question which he himself asked, "Who- 
soever liveth, and believeth in me, shall never die. 
Believest thou this ?" 

If possible, to prevail with you, and bring you to 
love him, meditate much on what he will do for you. 



70 



All your sins shall be blotted out ; you will be blessed 
here, and have what is good : hereafter, you will be 
happy beyond conception to all eternity. But if you 
will not love him, you must be miserable. He will 
say at the last day, " Depart, ye cursed, into ever- 
lasting fire ;" and he now warns you plainly, while he 
assures you that, " If any man love not the Lord 
Jesus, he will be Anathema, Maran-atha." 



SERMON III. 



LUKE XI. 13. 



If ye, then, being evil, know how to give good gifts unto 
your children ; how much more shall your heavenly Father 
give the Holy Spirit to them that ask him ? 

h AITH holds a distinguished place among the 
Christian graces, and prayer among the duties. With- 
out faith no other grace can be exercised, and without 
prayer other duties are performed in vain. A proper 
acquaintance with the nature of prayer would tend 
to remove our backwardness to that duty, and in- 
cline us to engage in it. Suitably performed, it is 
most advantageous to the Christian ; and like a well- 
fitted key, opens the rich storehouse of divine mercy. 
It confers the highest honour and dignity, as it intro- 
duces us into the presence of God, and admits to 
immediate intercourse with him. A believing appli- 
cation to the throne of grace, is the source of great 
sweetness and consolation to the Christian. It miti- 
gates his sorrows, delivers from distraction, and quiets 
the mind. 

This great duty was often the subject of discourse, 
both when Christ spake publicly to the multitude, 
and privately to his disciples. With a view to en- 
gage them in this duty, he opened up the nature of 



72 



it, pointed out the advantages, and directed us to 
the manner of performing it. Above all things, it 
was his aim to bring them to faith and importunity. 
He spake a parable to this end, that men should pray 
always and not faint. While, with authority, he en- 
joined them to pray, he encouraged them by his ex- 
ample. If that duty was so necessary and useful to 
him in his humbled and tried state, it could not but 
be necessary and profitable to them. — At this time he 
had been praying, and his disciples enjoyed the 
amazing privilege of hearing the eternal Son of God 
applying to his Father in their behalf, and joining 
with him. Listening to such gracious supplications, 
their hearts could scarcely fail to be affected, and 
filled with a desire for the spirit of prayer, that they 
also might have such intercourse with God. They 
entreated him to teach them to pray ; and, where no 
motive was necessary, urged the example of John. 
That gracious heart, which inclined the Redeemer to 
be the great Prophet of his church without any soli- 
citation, and made him improve every opportunity of 
being beneficial, led him to comply with the request ; 
and he taught them to pray. Having, with wonderful 
propriety and precision, pointed out the amount of all 
the petitions which they needed to send up to God, 
and the proper order in which their addresses should 
be presented ; he proceeds to open up the vast en- 
couragement. That this might make a proper im- 
pression, he adapts it to their apprehension, and 
argues from a double similitude. 

The first is that of friendship awakened by impor- 
tunity, and pressed on by necessity, which admits of 



73 



no denial, and cannot be refused. This is beautifully 
expressed from verse 5, " And he said unto them, 
which of you shall have a friend, and shall go unto 
him at midnight, and say unto him, Friend, lend me 
three loaves : for a friend of mine in his journey is 
come to me, and 1 have nothing to set before him ? 
And he from within shall answer and say, trouble me 
not : the door is now shut ; and my children are with 
me in bed ; I cannot rise and give thee. I say unto 
you, though he will not rise and give him, because 
he is his friend, yet because of his importunity, he 
will rise and give him as many as he needeth." But 
lest any should doubt, and hesitate about this as 
absolute severity that their prayers should be heard, 
and argue that friendship may be forfeited, wax cold, 
and be broken off; his second similitude contains, if 
possible, a still more powerful argument. It is taken 
from the love of a father to his child applying to him 
for food ; and though one friend should prove unkind 
to another, the bowels of a father will be tender and 
affectionate to his own child, and neither deceive nor 
disappoint him. We have this from verse 11, " If a 
son shall ask bread from any of you that is a father, 
will he give him a stone ? or if he ask a fish, will he 
for a fish give him a serpent ? or if he shall ask an 
egg^ will he offer him a scorpion ?" The text is the 
application of the second similitude ; and words can 
neither express, nor imagination conceive, higher 
encouragement, or more conclusive reasoning. God 
is not only our friend, but our father; and what can 
unbelief itself object to this gracious assurance, « If 
ye then, being evil, know how to give good gifts unto 

10 



74 



your children : how much more shall your heavenly 
Father give the Holy Spirit to them that ask him ?" 
This encouragement is of universal application, and 
every person must feel the force of it. Some are 
parents, and well acquainted with strong natural 
affection, and feel continued inclination to supply the 
wants of their children. Jill once were children, and 
can recollect how they looked to their fathers with 
anxious desire for supply, and strong confidence that 
they would not be disappointed. 

In opening up these words, we propose 

I. To speak a little of that importunity in prayer 
spoken of in the context, and about which Christ 
gives the gracious encouragement in the text. 

II. To open up the encouragement itself. 

III. To show who may, with confidence and pro- 
priety, take the comfort of it ; and then subjoin the 
application. 

I. It is then proposed to speak a little of that 
importunity in prayer about which Christ gives the 
gracious encouragement in the text. 

1. Importunity in prayer is a combination of gra- 
cious affections working in the heart, and flowing out 
to God in fervent desire for the blessing. There is 
an infinite difference between pertinent expression, 
and importunate desires. Many address God in such 
language as awakens the affections of others, while 



75 



their own hearts are cold and frozen. These only, 
who are experimentally acquainted with importunity, 
can form any proper idea of it ; and even these can- 
not express what they feel. The Scriptures give 
various descriptions of importunity in prayer, both to 
open up the nature of it, and make the tried saint 
know that others have been reduced to equal ex- 
tremity. It is called a wrestling with God, and refu- 
sing to let him go without the blessing ; a stirring up 
ourselves to take hold of him, and giving him no rest ; 
never holding our peace day nor night, and not keep- 
ing silence ; a pouring out the heart, and laying it 
open before God. 

It is often exemplified : Jacob wrestled ; Moses 
cried ; and David roared, and made a noise. Christ 
himself was most fervent and importunate "in the 
days of his flesh, when he offered up prayers, and 
supplications, with strong crying and tears, unto him 
that was able to save him from death." It is alto- 
gether opposite to cold, languid desires, and heart 
wandering. The soul collects herself, brings every 
faculty into action, and with united energy, makes 
fervent application to God. With the eye of the 
mind fixed on the blessing, the importunate believer 
strongly desires it; his hope is filled with expectation, 
and faith urges the divine promise. The affections 
unite with the other faculties of the soul, and all that 
is within the believer is stirred up to seek the Lord. 

2. This importunity, in every instance, flows chiefly 
from a sense of need. This is evidently supposed in 
the instances adduced by Christ. Application is 
made at midnight by a friend for loaves, because a 



76 



traveller of his acquaintance had stopped at his 
house, and was in need, not only of refreshing sleep, 
but of something to eat after the fatigue of his jour- 
ney : he had nothing to set before him, and therefore 
must have some loaves. Absolute necessity was the 
only plea for troubling him at such an unseasonable 
hour, A young child has nothing of his own, and 
depends on his father. Gnawing hunger makes him 
cry, and the father gives him food convenient for 
him. 

In the nature of things, necessity chiefly produces 
importunity. Abundantly supplied at home, the rich 
never think of begging at his neighbour's door. The 
sinner, who " is rich and increased in goods, and 
standing in need of nothing," will never make impor- 
tunate application to God. From the throne of grace 
God has nothing to give to a sinner except grace, an 
article invariably despised by the rich, and esteemed 
only by the indigent. It is a feeling sense of this 
which makes him apply with fervency for that mercy 
which is rich and free. 

The same sense of need which brings the sinner 
at first to the throne of grace, in every after period 
keeps him at it. The saint, who is emptied from 
vessel to vessel, will be the most fervent and impor- 
tunate. When David was reduced to the greatest 
straits, he was most fervent in prayer. When Paul 
was buffeted by the messenger of Satan, he besought 
the Lord thrice. When the saint is at ease, and 
waxes fat, he is ready to forget God; but pinched 
anew, he cries as in months past. One reason why 
the Lord keeps his people poor and needy is, because 



77 



lie wants to hear often from them, and maintain 
fellowship ; and in the opposite situation they would 
be estranged. It is not meant to divest love of every 
degree of influence on the soul in her importunate 
addresses to God. Love constrains to the perform- 
ance of duty ; but the believer's love is commonly so 
languid as to stand in need of the powerful motive of 
necessity to co-operate in giving life and vigour to 
his faint and languishing desires : and at his first 
application he always feels the force of need power- 
fully driving him to God, before he is acquainted with 
the influence of love sweetly drawing him. 

3. Importunity in prayer must always be learned 
in Christ's school. John taught his disciples ; and 
Christ taught his. We must know from the word that; 
it is allowed, and we can learn only by the inward 
revelation of the Holy Spirit how to reduce it to 
practice. It is Christ's design in this passage to 
acquaint us with the nature of importunity, and 
open up the encouragement which sinners have to 
apply to him. It is amazing condescension in him 
who is rich, not only to supply the poor, though at 
the expense of becoming poor himself, but to instruct 
them to apply to him, and teach them the art of beg- 
ging. Many methods has Christ taken to instruct 
sinners in the duty of prayer. The whole word of 
God is of use to direct us. Taken in bulk it is a 
revelation of grace, exhibiting a God of grace to 
the sinner as a suitable portion, and of easy access, 
Distributed into its different parts, the divine word 
teaches the exercise of prayer. Sometimes it com- 
mands it ; and at other times threatens the neglect 



78 



with condign punishment. He who calls us to pray 
without ceasing, assures us that all the nations that 
forget to seek God shall be turned into hell. The 
history of the saints affords many valuable lessons 
about the necessity and success of importunate 
prayer. The promises set before us the blessings 
to be sought, and the encouragement we have to 
apply for them. Divine ordinances, like Christ and 
John, still teach men to pray, and often they have 
been so blessed, " that he who came to scoff! remained 
to pray." Providences also, and especially afflicting 
dispensations, are designed to acquaint us with our 
need, and bring us to importunity. At our wit's end, 
brought low, and cast into the depths, we cry to God, 
and in our afflictions we seek him early. God's usual 
way is, to bring sinners into the wilderness, and 
there allure them. 

Besides, Christ seconds his external instructions 
with the inward efficacious teaching of his Holy Spi- 
rit. He impresses the sinner's heart at first with the 
evil of sin, the weight of the curse, the danger of hell, 
and his own inability to do any thing for deliverance; 
and thus brings him to cry for mercy. In all the 
Christian's journey, the Holy Ghost impresses his 
mind with a sense of his absolute need of this and 
the other blessing — of his inability to break the power 
of sin, oppose temptation, perform duty, extricate 
himself from extreme difficulty, or vanquish death. 
Thus impressed, he feels that he cannot do without 
God, and says, " My soul, wait thou only upon God : 
for my expectation is from him. He only is my rock, 
and my salvation ; he is my defence : I shall not be 



79 



moved." Thus, in his first and future applications, 
unable to help himself, and disappointed by all the 
creatures, the language of his heart is, as in Psal. cxlii. 
4, " I looked on my right-hand, and beheld, but there 
was no man that would know me ; refuge failed me ; 
no man cared for my soul. I cried unto thee, O 
Lord ; I said, Thou art my refuge and my portion in 
the land of the living. Attend unto my cry, for I am 
brought very low; deliver me from my persecutors, 
for they are stronger than I. Bring my soul out of 
prison, that I may praise thy name." 

4. It is highly pleasing to God. We cannot hesi- 
tate about this when we recollect that it is taught by 
Christ. The duty concerning which he gives outward 
instruction, and which he makes effectual by his 
Spirit, must be acceptable to the Father. There is 
no duty which Christ urged more frequently when in 
this world, or the nature of which he more explicitly 
and carefully explained ; which is a full proof how 
much it honours God, is acceptable in his sight, and 
how beneficial it is to men. It is the believer's great 
resource, and ever at hand ; and the right perform- 
ance of every other duty will stand or fall in propor- 
tion to his fervency at the throne of grace. 

We are commanded not to draw near with the lips 
only, but to honour God with the heart ; and impor- 
tunity proves that prayer is heart-work. The fervent 
wrestler will hang about God's hand, like the child 
about his father, refusing to let him go. Importunity 
glorifies the divine perfections. It can appeal to 
God's omniscience about sincerity, as it pours out the 
heart before him. It reflects honour on his goodness 



80 



and benevolence, as it will not go away without the 
blessing. It eminently magnifies his faithfulness, as 
it embraces the promise, holds it fast, and must have 
it accomplished. 

The very wrestling of believers is acceptable to 
God. Though he perfectly knows all their wants 
and complaints, yet he listens with complacency to 
the voice of their supplications. He has such plea- 
sure in the fervent exercises of his people, that no 
believing cry is unobserved ; every sigh is noticed, 
their secret groanings are before him, and he puts their 
tears in his bottle. Nothing is sweeter in his nostrils 
than the fervent prayers of the saints : they are the 
production of his own Spirit, the operation of his 
own grace, and the application of his own children 
crying, Abba, Father: they are supplications for 
blessings which he delights to give. They are the 
means of drawing down mercy to the sinner, and 
raising up the heart to God. They are valuable 
articles sent to heaven beforehand, there to be turned 
into eternal songs of praise. 

5. Importunity in prayer will certainly prevail. 
This is often expressly asserted in Scripture. Hear 
the Lord's own words, Isa. xli. 17, 18, " When the 
poor and needy seek water, and there is none, and 
their tongue faileth for thirst, I the Lord will hear 
them, I, the God of Israel, will not forsake them. I 
will open rivers in high places, and fountains in the 
midst of the valleys: I will make the wilderness a pool 
of water, and the dry land springs of water." Also 
chap. xlv. 19, "I said not unto the seed of Jacob, 
Seek ye me in vain." David, knowing that God's 



81 



name was the Hearer of Prayer, said all flesh should 
come to him, and he came himself, believing that 
he " will regard the prayer of the destitute." No 
words can be more explicit than these in the chapter 
where our text lies : " And I say unto you, Ask, and 
it shall be given you; seek, and ye shall find ; knock, 
and it shall be opened unto you. For every one that 
asketh receiveth; and he that seeketh findeth; and 
to him that knocketh it shall be opened." 

It is the very design of the text to give us gracious 
assurance that importunate prayer will prevail ; and 
it is given in a remarkable and forcible manner. 
Christ does not give us a bare intimation, or hopeful 
insinuation, that there is a probability of success, as 
in Zeph. ii. 3, " Seek ye the Lord, all ye meek of the 
earth, which have wrought his judgment, seek righ- 
teousness, seek meekness ; it may be ye shall be hid 
in the day of the Lord's anger:" or in Joel ii. 14, 
t; Who knoweth if he will return, and repent, and leave 
a blessing behind him." These are what we might 
call kind hints, or half promises. But in the passages 
quoted above, and many others, the assurance that 
prayer will prevail is expressed in promises which are 
full, absolute, and most explicit. Faith relying upon 
these, can do wonders. In the text Christ goes farther. 
He proves, by the most convincing arguments and 
clear demonstration, that prayer shall prevail. He 
contends with our unbelief, and disputes with our 
fears ; and in such a way that if we have any faith, 
we might almost say, sense or reason, we must be 
shut up to believe that God will hear our cries. The 

11 



82 



manner in which Christ assures us might have been 
introduced in these words, " Come, and let us reason 
together; — If ye then, being evil, know how to give 
good gifts unto your children, how much more shall 
your heavenly Father give the Holy Spirit to them 
that ask him ?" 

The same truth is taught in a similar manner in 
that parable, Luke xviii. which he spake that men 
should pray always, and not faint. There was a 
certain judge who neither feared God, nor regarded 
man. A poor widow, oppressed with her foes, ap- 
plied to him for deliverance, and sought to be avenged 
of her adversary. Equally a stranger to justice and 
pity, he continued deaf for a long time. Though 
every higher motive was without influence, at last, 
" because this widow troubleth me," said he, " I will 
avenge her, lest by her continual coming she weary 
me." With infinite propriety and force does Christ 
argue from the prevalence of the widow's continued 
application to one of such a wretched character, to the 
certain success of the saints' application to a merciful 
and loving God, who spared not his Son, but delivered 
him up for them all, in the following beautiful and 
comfortable question and answer : " And shall not 
God avenge his own elect, who cry day and night to 
him, though he bear long with them ? I tell you that 
he will avenge them speedily." 

II. The next thing in the method was, To open up 
the encouragement to importunity in prayer set be- 
fore us in the text. This may be divided into two 



83 



branches : first, These words are full of encourage- 
ment as spoken by Christ ; and, secondly, As containing 
in themselves a most gracious assurance of success. 

First, we have great encouragement to prayer, if 
we consider these words as spoken by Christ. — Here 
we may observe the following things : 

1. When the poor and needy hear any thing which 
appears to encourage them, they justly reckon it of 
great importance to know who said it, and on what 
grounds. The case is the same with the man who 
feels himself spiritually poor. When the awakened 
sinner, or the dejected saint, hear of any thing appa- 
rently for their comfort or encouragement, they 
ardently desire to know if there is any truth in it, and 
if the speaker be a person of known veracity. For 
this, among other reasons, the divine message by the 
inspired writers is often introduced in these words, 
so much calculated for confirmation, " Thus saith the 
Lord." Christ proceeded on the same grounds when 
he introduced himself thus, " Verily, verily, I say unto 
you." The encouragement in this text is spoken by 
one who neither could nor would deceive. Christ was 
sent of God as the great teacher, to reveal the Fa- 
ther's mind, and was equal to the work, having been in 
his bosom from all eternity. Thus qualified, he could 
with precision declare what the Father was willing to 
bestow on all who would apply to him. He is the faith- 
ful and true Witness, and came to declare that eternal 
counsel between him and his Father, in which every 
thing was adjusted concerning the various blessings to 
be bestowed, the manner in which they should be 
conferred, and the time of communicating them. 



84 



The words of Christ may be depended on ; and to 
give them their just weight, we should carefully 
remember who and what he is. He is the true God 
in our nature. Though equal with God, in order to 
atone for sinners as their High Priest, and teach them 
as their great Prophet, he took their nature upon 
him, and in common with the rest of the children 
was a partaker of flesh and blood. Great was his 
love to his disciples, and he always declared to them 
what was infinitely for their advantage. Thus they 
had the highest reason to take encouragement from 
the assurance in the text as the words of their best 
friend. Justly here, as elsewhere, might he say, 
" Counsel is mine, and sound wisdom; I am under- 
standing : my mouth shall speak truth, and the words 
of my mouth are in righteousness." 

2. These words afford great encouragement to 
prayer, if we consider them as spoken by Christ in his 
state of humiliation. Then he was a pattern to the 
believer, who must be in this world as Christ was in 
it. When he affirmed that the Father would give the 
Spirit to such as ask him, he spake from experience. 
Under all his sufferings, he applied to Him for help ; 
and was heard in that he feared. Once he de- 
clared, that had he prayed to his Father he would 
have sent him legions of angels ; and he always had 
whatever his lips did crave. Christ himself had great 
need for the Holy Ghost. He was unparalleled for 
greatness of sin by imputation, for peculiar tempta- 
tions, arduous work, and extreme sufferings. Under 
all these, every thing he did and suffered was through 
the eternal Spirit bestowed by his Father. 



85 



We have the same encouragement to ask the Holy 
Spirit which Christ had. He and his people are one. 
While God is his God and Father, he is the God and 
Father of every believer in him. The promises of 
the Spirit, and other blessings, are the same to him 
and to us. They were all originally made to him. 
They are sealed in his blood, are yea and amen in 
him, and flow to sinners with the strongest confirm- 
ation. In this view the text is as if Christ had said, 
" I stand greatly in need of divine influences ; I have 
applied to my Father for the Spirit ; he has heard my 
cry : in this as in other things I have set you an 
example : be sure to follow the same course, and you 
will experience the same success; for the Father 
himself loveth you." 

3. They are very encouraging as spoken by Christ 
when he was opening the only channel in which the 
Holy Spirit and his influences could flow to sinners. 
He was then working out that righteousness which 
removed all the obstacles which prevented the effu- 
sion of the Holy Ghost. All the children of Adam 
had contracted a debt of obedience and suffering 
which they could never pay ; and being guilty, they 
lay under the curse. God will by no means clear the 
guilty. Two cannot walk together unless they be 
agreed. In this situation it was impossible that God 
could pour out his Spirit, or confer any saving bless- 
ing. In his love the Lord Jesus assumed our nature, 
stood in our place, and paid our debt. Divine justice 
being thus satisfied, and the law magnified, saving 
blessings flow to sinners with facility, propriety, and 
continuance, as streams from a fountain. 



S<5 



This channel Christ was now opening. It was 
opened in his eternal stipulation. It was more visi- 
bly opened in the typical sacrifices ; and he was now 
walking through the land of Judea as " the Lamb of 
God which taketh away the sins of the world." All 
his sufferings were a part of that righteousness which 
he finished on the cross. His bloody baptism w r as 
ever in his eye and his heart. Well might he assure 
his disciples that his Father would give the Spirit. 

In figurative language he was at that time fitting 
out the ladder which opened the communication 
between heaven and earth, and on which not only the 
angels ascended and descended ; but on which the 
Holy Ghost descended to take possession of the hearts 
of sinners, and implant his grace; and on which he 
would make their fervent breathings after spiritual 
blessings ascend, and their souls also at death, con- 
ducted by himself and under the tuition of angels. 
Thus employed, with great propriety might Christ 
assure them that, if they would ask, they would 
receive the Spirit, especially as he always taught 
them to pray in his own name, saying, " Whatsoever," 
from the greatest blessing to the least, " ye shall ask 
in my name, I will do it." 

4. They afford great encouragement, if we consi- 
der them as spoken by Christ, when he and his Fa- 
ther were directly and immediately giving the most 
illustrious and incontestable proof of love and faith- 
fulness. When God had " sent his Son into the 
world, made of a woman, made under the law, that 
we might receive the adoption of sons," there was the 
highest reason to conclude that he would also " send 



87 



forth the Spirit of his Son into our hearts, crying 
Abba, Father." When Christ had actually come, 
and in the likeness of sinful flesh was undergoing a 
life of sorrow and suffering, we might with certainty 
conclude that no other blessing was too great for us 
to ask, or God to bestow. In this manner did the 
apostle argue, Rom. viii. 32, " He that spared not his 
own Son, but delivered him up for us all, how shall he 
not with him also freely give us all things ?" The 
death of Christ is every where justly mentioned as 
the most illustrious display of divine love : thus rea- 
sons the apostle, Rom. v. 6 — 10, " For when we were 
yet without strength, in due time Christ died for the 
ungodly. For scarcely for a righteous man will one 
die ; yet peradventure for a good man some would 
even dare to die. But God commendeth his love 
towards us, in that while we were yet sinners, Christ 
died for us. Much more then, being now justified by 
his blood, we shall be saved from wrath through 
him." Could such an extraordinary event be found 
among men, as a person dying out of generosity for 
another, still it would fall infinitely short of Christ 
laying down his life for sinners. The apostle John 
asserts the same thing in his first epistle, chap. iv. 10, 
" Herein is love, not that we loved God, but that he 
loved us, and sent his Son to be the propitiation for 
our sins." 

Justly might Christ assure them that they would 
receive the Spirit, when he made this assurance in 
his human nature in the land of Judea. The force of 
his reasoning is, If the promise of God's sending his 
Son into the world has been fulfilled, no other promise 



88 



can fail. In a particular manner the promise of 
sending the Spirit cannot fail, because Christ's com- 
ing and death would be of no avail without Him. 
Sanctification is as necessary as justification; and in 
vain is redemption purchased unless it be powerfully 
applied. It is as if Christ had said, " As sure as you 
see me here actually come in the flesh; as sure as my 
Father sent the Holy Ghost at my baptism, when he 
descended like a dove and rested on me : as sure 
will he give the Holy Spirit to them that ask him. 
Without him, my work and the Father's purpose of 
love would be of no avail : and to the end of the 
world, because I have been in it making an end of 
transgression, the Holy Spirit will be given to them 
that ask him." 

5. They are full of encouragement, as spoken by 
Christ upon a special and appropriate occasion. 
Every word he ever spake was calculated to minister 
grace to the hearers. He always spake in a manner 
becoming his native dignity ; but his word at certain 
times deserved the highest attention, and should never 
be forgotten. He had been employed in addressing 
his Father for the blessings which he stood in need 
of for himself and his members. Prayer being ended, 
application was made to him by his disciples that he 
would teach them to pray. They had not only their 
own souls at stake, but were to teach all nations the 
method of salvation. On this important occasion he 
taught them that form of prayer recorded in the fore- 
going verses, which was to be of standing use to the 
end of the world. This prayer has always been justly 
admired, and often explained. Then he declared 



89 



this encouraging promise of the Spirit. It is as if he 
had said, " You want to be taught how to pray : the 
sum of all that you need is included in these six peti- 
tions : let them be revolved in your mind, and sent 
ap to our Father : you will often find yourselves in a 
frame of heart by no means suited to these petitions ; 
and will be tempted to give over the great duty : to 
bring you to a suitable frame of heart, to make your 
faith and affections in some measure correspond to 
your language, and to enable you to resist every 
temptation to give over or faint, I conclude my in- 
struction concerning prayer by assuring you that my 
Father will give the Holy Spirit to them that ask 
him." 

6. They are most encouraging, because, while 
spoken by Christ, they may also be viewed as the 
words of the Father, and Holy Spirit himself. Often 
persons who interest themselves about soul concerns 
are apt to think well of Christ, but more harshly of 
his Father. A gloom pervades their mind when they 
think on the Father pouring out his wrath on his own 
Son, and giving him up to the death ; but they allow 
that the love of Christ is beyond doubt and above 
parallel. It might occur to the mind, especially 
in a desponding hour, that the encouragement would 
have been complete had the promise of the Spirit 
been made by the Father himself. The express 
voice of Jehovah the Father could not in the least 
degree have increased the encouragement. Christ 
and his Father are one. The Father bore honour- 
able testimony to his Son in all his services and suf- 
fering ; and especially at Jordan and the mount of 

12 



90 



transfiguration. Christ himself is the everlasting 
Father, as well as the Child given. Whatever is the 
express promise of one of the Persons in the adorable 
Trinity, is not to be considered as promised by that 
one exclusive of the other two; but every promise 
made by a Divine Person is to be considered as one 
single act of the Divine will, which is the same in all 
the three Persons in the Godhead. 

Thus too they are the words of the Holy Spirit 
himself. They are left on record by his inspiration. 
In this view he either promises himself, or concurs 
with Christ in this comfortable assurance, as he was 
a concurring party in that great transaction in the 
counsel of peace between the Father and the Son. 
Once more, 

7. These words cannot but be encouraging, as 
Christ had a certain and proper claim to the influ- 
ences of the Holy Spirit as the reward of the great 
work which he was now carrying on, and was soon to 
finish. He had an indisputable title to every article 
pertaining to eternal life, according to the terms of 
the everlasting covenant entered into by him and his 
Father. If he could say with propriety, " I will that 
they also whom thou hast given me be with me where 
I am, that they may behold my glory, which thou hast 
given me ;" He might also say, I will that they may 
have the Holy Spirit poured out upon them to pre- 
pare them for that glorious sight. Leaving the other 
parts of this subject to another opportunity, we shall 
conclude with the following reflections : 

1. This subject informs us how much we are in- 
debted to Christ. In him God is reconciled. Through 



91 



him the Holy Ghost flows to sinners. In him we are 
accepted and brought into the relation of children. 
He has purchased some blessings, and opened the 
channel for all. The promises stand sure in him. 
He instructs us in the nature of prayer, and answers 
every believing petition. He opens up the unspeak- 
able encouragement which sinners have to apply to 
the throne of grace. He invites and beseeches 
gospel hearers to receive his righteousness and sal- 
vation. 

2. We may also learn how inexcusable gospel 
hearers are if they continue without the Spirit. He 
is promised to them that ask him, and in the most 
absolute and unconditional manner. We have the 
strongest assurance that the promises will be accom- 
plished to all who make application: Christ hath 
opened the channel, and the Holy Ghost actually 
comes near, in word and ordinances, seeking admission 
into the heart ; and if he does not enter, it is certain 
he is quenched and refused. Believers might have 
greater measures of the influences of the Spirit ; but 
they grieve him through security and carelessness. 

In fine, we may see the amiable character in which 
the Gospel exhibits God. He is the Father of our 
Lord Jesus Christ, and our Father in him. We should 
come with confidence. If sinners cannot call him 
their own Father, they may apply to him as the Father 
of Christ. We shall apply to him in this endearing 
character, which would mightily tend to beget and 
increase faith, love, and hope. We should revolve 
in our minds the bowels of a father, and never forget 



92 



that, were the love and affection of all human parents 
collected into one breast, still the love of that person 
would be cruelty, compared with the love and tender 
mercies of our heavenly Father. 



SERMON IV. 



LUKE XI. 13. 



If ye then, being evil, know how to give good gifts unto 
your children : how much more shall your heavenly Father 
give the Spirit to them that ask him ? 

W E can never look into the sacred page, but we 
will find encouragement to the chief of sinners, and 
consolation to the least of saints. Dreadful as the 
malady of sin is, the Scriptures exhibit an adequate 
remedy. Christ, the eternal Son of God, is there set 
forth crucified before us. He is offered to all, and it 
"is a faithful saying, and worthy of all acceptation, that 
Christ Jesus came into the world to save the chief of 
sinners." The Gospel is still what it was proclaimed 
to be at the incarnation of the Saviour, " Glad tidings 
of great joy, which shall be to all people." Christ is 
able to save to the uttermost : and the vilest miscre- 
ant that ever applied to him was not rejected. The 
divine word is replete with consolation to every 
saint. It proclaims, as with a loud voice, " Comfort 
ye, comfort ye my people !" Time cannot unfold, 
nor eternity exhaust, the strong consolation provided 
for believers. While many texts are filled with con- 
solation, words can scarcely convey greater grounds 
of joy than these in this, " If ye then, being evil, 



94 



know how to give good gifts unto your children : how 
much more shall your heavenly Father give the Spirit 
to them that ask him ?" They convey ideas congenial 
to the human heart ; and we can scarcely hear the 
sound without feeling the force of the sentiment. 

Having said something concerning that importunity 
in prayer which will be successful, we have already 
entered upon the encouragement to fervent prayer 
offered in the text. It was divided into two branches. 
The text is filled with encouragement, considered 
both as the words of Christ to his disciples, and as they 
contain, in themselves, a gracious assurance of success, 
when saints apply for the Holy Spirit to their heavenly 
Father. Having discussed the first of these, we now 
proceed to the second ; and we will find the most 
convincing arguments, that, if we seek the Holy Spi- 
rit, we shall not seek him in vain. 

The following are a specimen of the grounds of 
faith contained in the text, which, when believed, will 
produce consolation. 

1. Other children are supplied by their father, and 
your Father will surely supply you. The relation 
between the father and the child is one of the most 
endearing, and the dependance of the child upon his 
father is natural. Depraved as human nature is, 
there are comparatively few instances of cruelty in a 
parent to his own offspring; but there are many 
instances of an excess of fondness leading to im- 
proper indulgence. It will commonly be found that 
the heart of the father inclines him to do all he can 
to provide for his children, and make them as easy 
and comfortable as possible. The Lord often uses 



95 



this figure to express his love and care, and encourage 
oar faith and trust ; and seems to delight in it. By 
creation the whole human race are his offspring, and 
with infinite propriety is he called the Father of 
spirits. He is the Father of saints in a more noble 
and excellent sense. They receive Christ, and are 
adopted into God's family ; for " as many as received 
Him, to them gave he power to become the sons of 
God, even to them that believe on his name." This 
is a most dignified relation, and " is an act of God's 
grace, whereby we are received into the number, and 
have a right to all the privileges of the sons of God." 
And " if children, then heirs ; heirs of God, and joint 
heirs with Christ." They are his children too, as 
they are espoused to Christ, and " born, not of blood, 
nor of the will of the flesh, nor of the will of man, but 
of God." Except they were born anew, they could 
by no means enter into the kingdom of God ; but 
they are begotten again unto a lively hope, and are 
all born of water and of the Spirit. 

No creature, not the highest angel, is related to 
God in such a near and noble sense. The relative 
change in adoption, and the real in regeneration, are 
both produced in a wonderful manner, and at vast 
expense. Seen in a proper light, they fill the heart 
with wonder, and make the saint exclaim, " Behold 
what manner of love the Father hath bestowed upon 
us that we should be called the sons of God !" Sup- 
posing an earthly parent, possessed of all the qualifi- 
cations which can be found in fallen man, or even of 
all created excellence ; still he would be only a faint 
emblem of the goodness of our heavenly Father. If 



96 



a child, actuated by his own, and persuaded of his 
father's affection, applies to him for what he needs, 
without hesitation or doubt, much more may the 
Christian believe that his " God shall supply all his 
wants." That astonishing love which moved God to 
constitute the relation through the death of his own 
Son, will, without controversy, make all his conduct 
to the saints such as becomes the most tender-hearted 
father. " The young lions may lack, and suffer hun- 
ger ; but they that seek the Lord shall not want any 
good thing." 

2. Other parents are evil, and yet know how to give 
good gifts to their children ; your Father is infinitely 
remote from all evil, and is goodness itself, and there- 
fore will give the Spirit to them that ask him. Earthly 
parents in their natural state have nothing spiritually 
good, and yet, from affection, supply their children. 
The holiest saints, while in this world, have much 
remaining evil about them, and yet make strong exer- 
tions to perform every relative duty, and especially 
to provide for their children. That evil which is in 
men, as it is total or partial, makes them in propor- 
tion blind, and ignorant of what is good ; but, in the 
language of the context, they can still distinguish 
between bread and a stone, a fish and a serpent, 
nourishing food and powerful poison. Infinitely more 
will Divine wisdom perfectly discern what would be 
beneficial or baneful to the saints, and dispose God 
to bestow the one, and preserve from the other. As 
evil, earthly parents are possessed of a selfish disposi- 
tion, and sometimes do, and are always liable to, fail 
in parental duty. The sluggard prefers his own ease 



9? 



to the happiness of his child, and, not providing for 
his own, often reduces them to beggary. Where 
either the life of a parent or his child is in the balance, 
sometimes the parent prefers his own life to that of 
his child. We have heard that " the hands of the 
pitiful women have sodden their own children to be 
meat," in an awful calamity. Selfishness is infinitely 
distant from God, and it would be blasphemy to 
ascribe it to him in the least degree. Without solici- 
tation, and from all eternity, his thoughts were occu- 
pied about providing for his own. He chose them in 
Christ, and secured their happiness in his glorious 
purpose. He parted with what was dearest to him 
that they might be saved. The eternal Son came 
from the bosom of the Father* and the sword -of 
justice was sheathed in his bowels, that they might 
touch the sceptre of mercy. In the great impending 
calamity of divine wrath, his life went for theirs. As 
God spared not his Son, neither does he spare any 
pains that they may be brought to Christ, and their 
spiritual happiness promoted. From eternity he 
prepared mansions for them in heaven, which, after 
their momentary afflictions are ended, they shall 
inhabit to all eternity. As evil, men may do wrong, 
rather than right, and may act from improper motives. 
They may caress when they should correct, andi 
" chasten after their own pleasure," without a single 
eye to the benefit of the child. God always acts from 
motives worthy of himself. He never errs either 
about mercy or trial. He never mistakes the one for 
the other, or sends a disproportionate measure of 
either. He never afflicts willingly, and only when there 

13 



98 



is a need be, and always " for our profit, that we might 
be partakers of his holiness." By a wonderful con- 
junction of wisdom and love, he takes the sting out of 
afflictions, and makes them mercies, so that " all the 
paths of the Lord are mercy and truth, unto such as 
keep his covenant and his testimonies." As in a well 
mingled potion every ingredient joins to give virtue 
to the whole, that the salutary effect may be pro- 
duced ; so all things in the believer's lot are mea- 
sured out with infinite propriety, and jointly work 
together for his good. As evil, there will always be a 
tincture of cruelty, and " a woman may forget her 
sucking child, and not have compassion on the son of 
her womb ;" and some will always be found " with- 
out natural affection ;" yet, in general, earthly parents 
will give good gifts to their children. God is good, 
and we may apply to him with the strongest confi- 
dence for all we need. 

The reasoning here is most conclusive : if persons, 
with so much evil about them, know to give good 
gifts to their children, infinitely more will the Lord, 
who has not the shadow of these ills, give what is 
good to his people. " He giveth to the beast his 
food, and to the young ravens which cry; he taketh 
pleasure in them that fear him, in those who hope in 
his mercy." Every tender-hearted parent, and every 
loving and beloved child, must feel the force of this 
reasoning. The child knows with what love and un- 
shaken confidence he applies to his father; and the 
father with what complacency he supplies his child. 

3. Earthly parents, though evil, are moved by the 
helpless and needy situation of their children, and their 



99 



application for relief; much more will your Father he 
attentive to your fervent and importunate cries. 

Children, when they come into this world, can do 
nothing for themselves; and without the care of 
others would perish. God has implanted strong 
affection in parents for the preservation of their 
offspring. The child, by looks, signs, and language, 
as soon as capable of them, expresses dependance on 
his parent, and every expression is a powerful claim 
on the Father's love, touches his heart, and makes 
him endeavour to supply the wants of his child. The 
parent's eye beholding the helpless situation of the 
child, affects the heart, and the cry for pity and relief 
moves his bowels. 

Never did the sight of misery move the human 
heart so much, as God was moved by the foresight 
of the deplorable situation of his people from eternity. 
He thought on us in our low estate, and provided 
ample supply. In time, the sight of our actual misery 
has inclined him to supply our wants, and grant deli- 
verance. Often he has said, " I have seen, I have seen 
the affliction of my people, and I have heard their 
groaning, and am come down to deliver them." Be- 
lievers, knowing this, have often prayed with David, 
44 Look upon mine affliction, and my pain, and forgive 
all my sins ; and look thou upon me, and be merciful 
unto me, as thou usest to do unto these that love thy 
name." 

If the sight of misery and want touches the heart of 
our Father in heaven; every cry of the believing 
soul is a strong claim upon him for deliverance. It 
is the cry of absolute need (I am poor and needy.) 

LoFC. 



100 



It is the cry of hope rejecting every other quarter, 
and seeking relief from God alone. The godly are 
encouraged in this application, hy his love, grace, 
and faithfulness pledged in his promises. While the 
Lord is ready to help, he has infinite complacency in 
the very prayers of his people, when they pour out 
their hearts before him. If then an earthly parent, 
though evil, is affected with the wants, and listens to 
the cries of his children, much more will God take 
notice of all the wants of his children, and answer 
their cries, especially as these cries are sent up in 
Christ's name, under the direction, and by the aid and 
influence of the Holy Spirit. 

4, Other children apply for something to support 
the natural life ; you apply for support to the spiritual. 
Earthly parents can only provide effectually for that 
life which may perish after the most suitable and 
abundant supply of bread or of fishes ; and, at best, 
can only continue for a few years. No doubt all pro- 
fessing parents should, and some will, have a greater 
concern for the eternal than for the temporal welfare 
of their children; but Christ in this text has the na- 
tural life and its support chiefly in his eye. If earthly 
parents will make such vigorous exertions for a life 
which may come to an end in a moment, and, at most, 
can only be of short duration ; much more will a God 
of grace make suitable provision for the spiritual life 
of his children, which is endless as eternity. Besides, 
the natural life may be spent in Satan's service ; 
while the spiritual is glorifying to God in every stage 
here, and will bring a perfect revenue of glory to him 
hereafter. To hurt, or not promote as far as possible, 



101 



the natural life would prove the parent hard-hearted, 
and reflect on him for want of affection ; but it would 
reflect infinitely more on the love, grace, and faith- 
fulness of God not to perfect the good work which he 
has begun in the hearts of the saints. If God did not 
give every thing necessary for the hourly preserva- 
tion, and daily increase of the life of grace, Satan, 
and other enemies, would say, that he had forsaken 
the work of his hands, either for want of love to his 
people, or because he was not able to introduce them 
into the Land of Promise. Earthly parents, if they 
could, would preserve the life of their children, and 
would prevent that bitter sorrow that arises from the 
death of a first-born. All that believe in Christ, and 
are the children of God, shall never die, and natural 
death, which is more properly a falling asleep in 
Jesus, brings them to that land where death never 
enters, and where life is in perfection. We have 
many and strong assurances that God will keep the 
believer every moment, preserve his soul in life, give 
every thing necessary for spiritual nourishment, and 
bring it to perfection at last : for he hath said, " I will 
never leave thee, nor forsake thee ;" and we may say, 
" This God is our God, and our guide to death ; and 
though flesh and heart fail, God is the strength of our 
heart and our portion for ever : thus the righteous 
shall hold on his way, and he that has clean hands 
shall wax stronger and stronger." 

5. It is also eminently for the encouragement of the 
saints that they apply to one who is their heavenly 
Father. Children often apply to earthly parents in 
vain. The supply sought is above their power. The 



102 



young child sinking under the power of disease looks 
with wishful eye, and lisps out his complaint to his 
parent : but in vain. Gladly would the father break 
the force of the disease, administer immediate relief, 
and restore health ; but he finds it beyond his reach. 
The disease baffles medicine, makes rapid progress, 
and threatens immediate dissolution. Every look of 
the dying child pierces the parent's heart, and makes 
his pain as pungent as if he himself laboured under 
the disease. Often has a parent seen his child pining 
away for want, and " asking bread, and no one 
breaking it unto him." To have afforded supply 
would have been the joy of his heart, but alas he 
could not. Ejected from her master's house, Hagar 
heard the cries of her child, whom she had cast under 
the shrubs to die. Unable to witness the painful 
sight, she turned away, removed to some distance, 
and wept aloud. 

With God all things are possible. No strait is too 
great for him. He is able to supply all the wants of 
his children, and they can never apply to him in vain. 
He is in heaven, and does whatsoever pleases him. 
No possible title can prove a greater antidote to unbe- 
lieving fears, or a greater help to faith and hope than 
that of " heavenly Father." The term Father secures 
affection and good will ; and the character heavenly 
proves his almighty power. Inimitably beautiful, and 
unspeakably comforting, are the words of the Psalmist, 
;t A father of the fatherless, and a judge of the widow, 
is God in his holy habitation." There is a conjunc- 
tion of every thing encouraging to faith, or productive 
of comfort, in this title our heavenly Father. We are 



103 



not called to apply to him merely as Lord of Hosts, 
King of Glory, or Judge of the whole earth; but as 
our Father in heaven. The best of earthly parent? 
are fickle, and may change. Their affection may 
abate, and often has abated, sometimes with, at other 
times without, provocation. Our heavenly Father is 
of one mind, and changes not. His love is immutable, 
and his power unabated. His ear is never heavy that 
he cannot hear the cries of his children, and his arm 
is not shortened that he cannot save and supply them ; 
and therefore they may always apply with confi- 
dence. 

6. We only add in the last place, that whatever 
encouragement children may have in applying to 
their earthly parents, believers have infinitely greater 
when they apply to their Father in heaven. This is 
implied when Christ says, u How much more shall your 
heavenly Father give the Spirit to them that ask 
him?" The saint has often seen the day when it 
would have comforted his heart, if he could have ap- 
prehended that there was the very least degree of father- 
ly love in God towards him. Recollecting the kind- 
ness of his earthly parent, and how readily he sup- 
plied him in his straits, it would have cheered his 
heart, and produced a ray of hope in his benighted 
mind, could he have, on good grounds, entertained 
the thought that God loved him at all, though much 
less, instead of much more, than his earthly father : 
but, impressed with a sense of his great guilt, and 
dreadful provocation, he is ready to apprehend that 
God cannot take the least favourable notice of him. 
In this sad situation, like the prodigal, he would be 



104 



glad to be treated as a hired servant instead of a son i 
but the gracious reception given to the prodigal justi- 
fied Christ's expression when he said " How much 
more shall your heavenly Father give the Spirit to 
them that ask him ?" 

Often during the Christian's course, as well as 
when he is first awakened, he would be ready to 
reckon it sufficient encouragement could he be per- 
suaded that God had a degree of love to him equal 
to what he always found in his earthly father, to 
whom he never applied in Vain for any relief which 
was in his power. He always found that the least 
hint and the earliest notice Were enough to awaken 
the bowels of affection in his earthly father. He did 
not need to wait and plead with him ; but, reduced 
to great straits, and having made fervent application 
to God, and still not delivered, he is ready to say, as 
in Isai. xlix. 14, " The Lord hath forsaken me, and 
my Lord hath forgotten me." Repeating his applica- 
tion, and still in great extremity, he exclaims, in the 
language of the same prophet, " Where is thy zeal 
and thy strength, the sounding of thy bowels, and of 
thy mercies towards me ? are they restrained ?" He 
cries out, could it be thus with me if God had love to 
me equal to that of my earthly father ! David, Psal. 
ciii. 13. set God's love in that proportion, and rejoiced 
in it, " Like as a father pitieth his children, so the 
Lord pitieth them that fear him." But this text ex- 
hibits more grace when Christ says, How much more. 
Here is full measure, pressed down, shaken together, 
and running over beyond all comparison ; and how 
much beyond comparison none can tell. Whatever 



105 



way we turn our thoughts, with Christ we may justly 
say, How much more ! 

If earthly parents know to give good gifts unto their 
children, how much more does an infinitely wise God 
know what is good for his people ? The wisest and 
most circumspect among earthly parents, however 
provident, may be, and often are, mistaken. Their 
wisdom falls short of their intention ; and they hurt 
when they design to help. Like blind Isaac, they 
may do the opposite of what they intended. Our 
heavenly Father perfectly knows what is good for us, 
and what will directly promote our best interest. 

As God knows infinitely better than our earthly 
parents, he is infinitely more able to supply all our 
wants. The creatures are poor, empty, and insuffi- 
cient ; but in our heavenly Father's house there is 
bread enough and to spare. He always says to his 
people, " Open your mouth wide, and I will fill it." 
In one word, the love of an earthly parent bears no 
proportion to the love of God. The love of the 
creature is weak, languid, and cold, compared with 
God's. " God is love !" 

Indeed the encouragement here is very great, and 
upon hearing it, persons, if not wholly unconcerned, 
will be ready to ask who they are that may take the 
comfort of it ? — This leads to 

III. Show who may, with confidence and propriety, 
take the comfort of the encouragement in the text. 

1. Surely every believer may do it whatever his 
condition be. If he is high in faith and hope, and 

14 



106 



not hesitating about his interest in Christ, neither will 
he doubt the love of his heavenly Father. But though 
he should have declined, and it should not be with 
him as in months past, still these words are filled with 
consolation. An earthly parent does not cast off or 
disinherit his child even for great offences, and surely 
the Lord will not forsake his people. Though sin 
should greatly prevail, the Lord foresaw every 
offence, and when he first bestowed his grace, where 
sin had abounded, grace did superabundantly 
abound ; and believers, at their worst, may say with 
the apostle, Rom. v. 10, " For if when we were ene- 
mies, we were reconciled to God by the death of his 
Son, much more, being reconciled, we shall be saved 
by his life." The greatest sins did not prevent the 
first saving effects of his love, and they shall not ob- 
struct the continued fruits of it. Though the Chris- 
tian should be walking in darkness, and without light, 
still he should trust in God as his heavenly Father. 
The saint, at his worst, is in Christ, and possessed of 
his Spirit, and though his comforting influences may 
be suspended for a season, yet he remains in and with 
the believer. His love to God may abate and wax 
cold, but the Lord's love to him is unchanging. Thus 
lively or declining, strong or weak in faith, enjoying 
greater or less measures of divine influences, walking 
in darkness or in the light of the Lord's countenance, 
in prosperity or adversity, living or dying, the saint 
should take the comfort in this text, and believe that 
divine love infinitely exceeds the love of all or any of 
the creatures : and he should resolve and say with 
Job, " Though he slay me, yet will I trust in him," or 



107 



with the Church in a very dejected frame, " Doubtless 
thou art our Father, though Abraham be ignorant of 
us, and Israel acknowledge us not ; thou, O Lord, art 
our Father ; our Redeemer ; thy name is from ever- 
lasting." 

2. All may take the encouragement in this text 
who aim at asking. Christ says, your heavenly Father 
will give the Spirit to them that ask him. If they try 
prayer, though their language should be broken, and 
without any fluency ; though they should scarcely be 
able to clothe their desires with language at all, or 
even to utter their groans, still they may take the 
comfort in the text. Though their prayers should be 
attended with much heart wandering, and in their 
own apprehension the effect of necessity, rather than 
flowing from faith or love : though with the publican 
they scarcely can lift up their eyes to heaven, still 
this text speaks encouragement to them. In brief, let 
their sins be ever so many and strong, let Satan sug- 
gest that they are the chief of sinners, yet if they 
have any desire for pardoning mercy, or any saving 
blessing, that desire in God's sight is asking, and he 
will give the Holy Spirit to them that ask. 

3. All who are needy should consider the text as 
replete with comfort to them. As already noticed, 
the similitudes which Christ uses are drawn from ne- 
cessity. Need made the man apply to his friend for 
loaves, and from the same principle the child asked 
bread. All mankind are poor and needy. They 
lost their stock in the first head, and are still squan- 
dering away their opportunities and privileges, in a 
country far from God and happiness, and living upon 



108 



husks ; if treasuring up wrath and hastening the worst 
of deaths be entitled to that name. The greatest part, 
however, have the superadded misery of being en- 
tirely ignorant and insensible of their necessities ; and 
therefore, will not ask supply. But if there are any 
so happy as to have their eyes opened to their true 
condition, and are sensible of their wants, this text is 
fraught with consolation to them. Some have such a 
sense of their needs, and see them to be so numerous, 
if not innumerable, that this in itself is apt to dis- 
courage them. But there is no alternative : either 
God must supply their wants, or they must eternally 
sink under the weight of them. Application to the 
creature for relief is wicked and vain. Cursed is the 
man that trusteth in man, and maketh flesh his arm. 
The creatures are broken cisterns, which neither 
have nor can contain water. God is the fountain of 
living waters. He is able to supply our every want. 
He has promised to do it, and he has revealed his 
promise that we may ask. The more numerous our 
wants are, and the deeper a sense we have of them, 
we should ask the oftener, and with the greater fer- 
vency. They will all be compensated by the Holy 
Spirit, and our heavenly Father will give Him to 
them that ask. 

4. It is standing encouragement to all gospel hearers 
without exception. We may point it out as very ap- 
plicable and comforting to different classes of gospel 
hearers ; but it must not be confined to persons of 
any particular description whatever. Sinners without 
exception hearing the gospel stand in need of salva- 
tion, the Holy Spirit, and every saving blessing ; and 



109 



these are set before them in the Gospel, and the Holy 
Ghost strives to take possession of their heart. What 
God offers, sinners may seek and take. If they seek 
and ask, they fall under the description in the last 
particular. If they do not ask they are most inex- 
cusable. 

Some object that the blessing here promised is sus- 
pended on the condition of ashing. Supposing it were so, 
there cannot be an easier condition or lower terms. 
The beggar can ask when he can neither buy nor 
merit. All who are careless about asking, or con- 
sider the condition (as they call it) hard and imprac- 
ticable, and on that account let it alone, are also 
careless about the Holy Spirit himself. A deep sense 
of need or great concern will make persons try to ask, 
without waiting to inquire whether they can ask in a 
right manner or not. But if it be still urged, that we 
are called to ask the Holy Spirit, and that we cannot 
ask any thing aright till he be in us. Though this be 
true, yet his help is not always to be expected, or 
depended upon prior to our aims at duty. The man 
who sits down determined to do nothing till the 
Spirit be poured from on high, awfully tempts the 
Lord. Beautiful and emphatic is the Divine direc- 
tion, 1 Chron. xxii. 16, " Arise, and be doing, and the 
Lord be with thee." Though we cannot pray aright 
without the help of the Spirit, the obligation is still 
binding. Sinners appear to be in a sad dilemma : if 
they do not pray, they sin by omitting plain duty : 
if they do, their prayer is sin as performed in a wrong 
manner. Blessed be the Lord there is a third wav< 



110 



They are neither under necessity to pray without the 
Spirit, nor to let it alone. They ought immediately 
to go to Christ an<i receive him ; and receiving him 
the Holy Spirit will be given unto them. 

If it be still objected, that it lessens the comfort 
when the Holy Spirit is promised only to them that 
ask, and asking made a condition ; we would answer, 
that what is here promised on an apparent condition, 
is elsewhere promised in the most absolute manner, 
and without any condition, or the least appearance of 
it. Say, Arminians, on what condition is that promise 
suspended, Ezek. xxxvi. 25-^28, " Then will I sprin- 
kle clean water upon you, and ye shall be clean : 
from all your filthiness, and from all your idols will I 
cleanse you. A new heart also will I give you, and a 
new spirit will I put within you : and I will take away 
the stony heart out of your flesh, and I will give you 
an heart of flesh. And I will put my Spirit within you, 
and cause you to walk in my statutes, and ye shall 
keep my judgments, and do them; and ye shall be 
my people, and I will be your God." What is the 
condition of that precious promise, Zech. xii. 10, "And 
I will pour upon the house of David, and upon the 
inhabitants of Jerusalem, the spirit of grace and of 
supplications ?" Blessed be the Lord, the constant 
language of the covenant of promise is, / will, and ye 
shall. 

Let men say what they will, it is an unspeakable 
mercy that the Holy Ghost is promised. We need 
him. We should ask him; and it is an unfailing 
source of consolation that our heavenly Father will 



Ill 



give the Spirit to them that ask him. We shall now 
conclude with some practical improvement ; and from 
this subject we may learn, 

1. The true nature of believing prayer. It is not 
that low and despicable exercise which some affect 
to call it. Many look on such as are often employed 
in this duty, as possessed of a vulgar and dastardly 
spirit. This text places prayer in its true light. It 
is the application of the children of God to their Father, 
through Christ, for the Holy Spirit, the greatest of all 
blessings. Was it ever reckoned mean or improper 
for children to apply to their father for what they 
stood in need of? And must the children of God 
alone be charged with whim, vulgarity, and madness, 
because they apply regularly to God Almighty for 
w r hat they need, crying Abba, Father ! Viewing 
prayer in this light, we may safely conclude that the 
excuses commonly offered for neglecting this duty 
are not the true ones. Instead of neglecting it for 
want of time, knowledge, Courage, &c. men evidently 
disregard that duty because they are ignorant of their 
true situation, insensible of their need of the Holy 
Spirit, and enemies to his person, and his great work 
of holiness : they neither know nor love God as their 
Father, nor are concerned about the salvation of their 
immortal souls : and on these accounts prayer is not 
congenial to their hearts. 

2. The happiness of all who are possessed of the 
Holy Spirit. He is the greatest gift which God can 
bestow, and contains the most valuable treasure in 
heaven or earth. He is God equal with the Father. 
The man whose heart he inhabits, has a true and real 



112 



propriety in God ; and, so to speak, has power over 
him for every thing that is for the real good of his 
soul. The comforting language of the new covenant 
is, " I am thy God ;" and the saint must be happy. 

Besides, the Holy Spirit, where he is given, is a 
sure proof that many blessings have been already be- 
stowed, and a certain pledge that every other shall be 
conferred in due season. He is a proof that the 
person in whom he dwells was chosen in Christ, and 
loved with an everlasting love ; that he is justified, 
adopted, and born again. He is a pledge that all 
necessary grace, holiness, support, and comfort, shall 
be granted here ; and that glory shall be conferred 
hereafter. He is the earnest of the inheritance, and 
an earnest of equal value with the whole. 

3. The amazing power of indwelling sin. Nothing 
can break the power of unbelief, and other corrup- 
tions, but an omnipotent arm. The Holy Ghost 
alone can change the heart, quicken the dead soul, 
unite to Christ, implant or preserve faith, incline to 
prayer or any other duty, or bring to suitable per- 
formance. Naturally, sinners are without strength for 
duty, enemies to God, and under the power of Satan; 
and the Holy Spirit alone can strengthen for duty, 
reconcile the heart to God, and work their freedom 
from their foes. Therefore the Father has promised 
him, Christ has assured us that he will be given, and 
calls us to ask him. 

4. That all, and especially dejected saints, should 
carefully consider the encouragement afforded in this 
text to prayer. Nothing is of greater importance to 
the Christian, than that his prayers be accepted, and 



113 



answered. He is often in the duty, and earnestly 
desires that he may not seek in vain. Often he does 
not see his prayers immediately answered, and Satan 
and unbelief suggest that they are rejected. This text 
affords strong consolation. Christ assures him that 
his prayers shall be heard. God is his father, and 
pities his children. The promises are sealed with 
the blood of his elder brother, who has redeemed the 
inheritance, and procured the earnest. The Holy 
Ghost himself produces in their hearts the desires 
which they feel, and will not disappoint them. 

5. This subject affords the strongest arguments for 
resignation to the Lord's will in his providential dis- 
pensations. He encourages us to pray ; he hears our 
cries ; and gives us the Holy Spirit. If in any in- 
stance that which we seek be not granted, we may 
w r ell conclude that it would not be good for us. If we 
are emptied from vessel to vessel, it is surely best 
If the Father has given his Son for us, and his Spirit 
to us, will he not with them freely give us all things ? 
Other things are of less value, and if they could 
promote his purpose of love, and our best interest, 
they would not be withheld. If dejected Christians 
could only believe these things, their " mourning 
would be turned into dancing, their sackcloth ex- 

o 7 

changed for gladness, and they would have joy un- 
speakable and full of glory." 

6. That the proportion of love in this text which is 
so encouraging, and justly called on God's part " How 
much more" loudly calls for a corresponding return 
on our part. The proportion should be reciprocal If 
children show such love to their parents, and depend- 

15 



114 



ance upon them, " How much more" should the hearts 
of believers be filled with love to their heavenly Fa- 
ther. We should not receive with one measure, and 
make our returns with another. Our confidence in 
our heavenly Father should be much more strong 
than that of children in their parents. We should 
open our hearts to, and disburden all our cares on, 
our heavenly Father. We should never ask these 
questions, " What shall we eat: what shall we drink: 
and wherewithal shall we be clothed ?" God's child- 
ren are the objects of his distinguishing care, and 
fhould trust his special promises. 

It is to be lamented, however, that the greatest part 
of Gospel hearers, instead of endeavouring to make a 
suitable return, act as if " how much more" on God's 
part, warranted a " how much less" on theirs : so that 
the more God loves, the less he is loved. 

Believers should apply with great importunity for 
the Holy Spirit. They should apply for him in all 
his different characters, and especially as a Spirit of 
grace and supplications. In proportion as they re- 
ceive him, they will be holy and humble, prayerful 
and comfortable. 

Some object, saying, " I have long sought the 
Holy Spirit, but I cannot think I have received him: if 
the Lord the Spirit were with me, all this would not 
have befallen me." 

We would answer, Your long seeking, and your 
strong desire, are evidences in your favour. It is a 
good sign when persons see their need of the Spirit, 
and seek him ; and are filled with sorrow when they 
apprehend that they have not received him, Many 



115 



enjoy the assistance of the Holy Spirit, who cannot 
be persuaded of it. The publican had a great mea- 
sure of the Spirit, but could not believe it. His 
prayer, though short, had every evidence of being- 
dictated by the Holy Ghost. It was scriptural, and 
the earnest desire of his heart ; it proceeded from a 
deep sense of guilt and need, and was accompanied 
with great reverence ; it was suited to his own condi- 
tion, and mingled with some hope that the Lord 
would be merciful: in his application he was self- 
emptied, had no confidence in the flesh, and sent up 
his prayer in the name of Christ, and sought mercy 
through the propitiation. Thus persons may have the 
Spirit without being sensible of it ; and though any 
should have long asked, they should pray, and not 
faint. The Holy Ghost is a blessing well worth the 
waiting for. 

Others object, " I once thought I had the Spirit; I 
could pray, and that duty was my delight ; I longed 
for ordinances, and loved the habitation of the Lord's 
house ; and thought I was refreshed, strengthened, 
and had communion with the head ; now it is other- 
wise ; my desires are faint, and my lips closed ; ordi- 
nances are dry and tasteless, and the Lord seems to 
have taken away his Spirit from me." 

Perhaps you have quenched the Spirit. Inspect 
your conduct. Lament after the Lord. Cry with 
much affection. Perhaps he has withdrawn in sove- 
reignty. Wait on him. Light is sown for the righte- 
ous, and shall spring up. Full enjoyment is reserved 
for heaven. The day will break, and the shadows 
fly away. 



116 



Sinners, be persuaded to seek the Spirit. You 
greatly need him. Without him you can perform no 
duty acceptably. Without him you hasten on your 
everlasting ruin. You should apply to God as your 
Father. If ever you begin to call him your Father 
in faith, you cannot do it too soon. You are no worse 
than his children once were. Like you, they were of 
their father the devil. God in his mercy made them 
take thought about eternity. They cried, and he 
gave them the Spirit. While you have the same 
need, you have the same call Improving it, you will 
have the same success. You have the same encourage- 
ment, for to you Christ says, " If ye, then, being evil, 
know how to give good gifts to your children ; how 
much more shall your heavenly Father give the Spirit 
to them that ask him." 



SERMON V. 

II CORINTHIANS V. 11. 

Knowing, therefore, the terror of the Lord, we persuade 

men. 

J: AUL was uncommonly diligent in his Master's 
service. He could say, without boasting, I laboured 
more abundantly than others. He was zealous in 
propagating the faith which he once destroyed. Much 
was forgiven him, and he loved much. He was con- 
strained by love, and felt its power as a commanding 
principle. He was greatly impressed with the im- 
portance of death and eternity. The day of judgment 
was most momentous in his eye, and he always spake 
of it with peculiar emphasis. That he might find 
mercy of the Lord in that day, and be free of the 
blood of all men ; that he might glorify Christ, and 
win souls to him, were powerful motives to diligence, 
made him patiently endure hardships, and count no- 
thing dear in Christ's service. 

When false apostles pretended to equal him either 
in doctrine, zeal, or holiness, he condescended on 
different instances of his sincerity and their hypocrisy. 
But if persons would not believe him, he told them 
there was a day coming which should declare, when 
the secrets of all hearts would be revealed. Inv 



116 



pressed with that day and his appearance before 
Christ, nothing could either terrify or allure him 
from the path of duty. Having asserted, in the pre- 
ceding verse, that " we must all appear before the 
judgment-seat of Christ, that every one may receive 
the things done in his body, according to that he hath 
done, whether it be good or bad," in the text he 
makes a proper improvement of that solemn subject. 
He endeavours to persuade men to fly from the wrath 
to come, by pointing out the terror of the Lord. The 
connexion between this and the foregoing verse is 
similar to another declaration in his former epistle — 
" Yea, wo is unto me if 1 preach not the gospel !" 
While future happiness is often set before sinners to 
prevail with them to come to Christ, in this and many 
other passages, the great danger of neglecting salva- 
tion is also urged as a powerful motive. 

In order to explain this text we shall endeavour to 
open up the Terror of the Lord ; — the Knowledge 
which the apostle had of it; — and the Improvement 
•he made of it — we persuade men: — and then apply 
the whole. 

I. We begin by opening up the Terror of the 
Lord. 

The first idea that occurs concerning the terror of 
the Lord, is the terror of mind which a guilty criminal 
in prison has when he thinks of and anticipates his 
trial and execution. How must his heart throb when 
he hears that the judge is arrived, and the witnesses 
summoned and ready: when his own conscience 



119 



accuses, and warns him that an ignominious death, 
at once depriving him of life and all its pleasures, 
will certainly be the issue ! Could any point out to 
such a one a possibility of escape, with what avidity 
would he listen to every word ! Paul knew this to be 
a faint emblem of the situation of the sinner favoured 
with the means of grace, and therefore endeavoured 
to persuade him. But there is a melancholy differ- 
ence between the criminal to be tried at a human 
court, and the condemned sinner to whom Christ is 
offered. The poor sinner neither knows nor will 
believe his true condition. He is ignorant of the 
danger of that eternal ignominy and death to which 
he is exposed ; and instead of prizing, despises the 
remedy. He is unacquainted with the true character 
of the Judge, who is omniscient, inexorable, and the 
offended party. There is another difference of great 
moment which deserves our attention : other judges 
ought to be equally steady and inflexible before the 
trial as in the time of it ; but the great Judge of the 
Gospel hearer, till the very moment of the trial, is 
slow to anger, and beseeches sinners to be reconciled. 
He sends his servants to the streets and highways to 
compel sinners to come in. He invites and persuades 
till the eleventh hour. But, with all this tenderness 
and mercy, he certifies them that if they now refuse, 
and are found enemies at that day, they will eternally 
feel " the terror of the Lord," which they are now 
warned to avoid. What this terror is will appear still 
more evident from the following observations : 

I. This terror is founded in, and flows from, the 
holy nature of the Judge* Some things depend upon 



120 



the will of God ; but to hate and punish sin is essen- 
tial to his nature. Whatever some have said, God must 
surely punish a sinner continuing in sin so far as not to 
walk with him, and give him the light of his counte- 
nance. Two cannot walk together unless they are 
agreed. If life lies in the Lord's favour, to be eter- 
nally separated from the fountain of life is in itself a 
great punishment. If God could forgive sin without 
a satisfaction, how did he give his own Son to the 
death, and not spare him ? If God does not afflict 
men willingly, how could he have willingly afflicted 
Christ ? If there had been any other plan equally 
glorifying to the divine perfections, we may safely 
conclude that God would have adopted it. We are 
sure that the wages of sin is death ; that the Judge of 
all the earth will do right, and render to every man 
according to his works ; and that God will by no 
means clear the guilty. 

Much is said in the Scriptures respecting God's 
holiness and justice. " He is of purer eyes than to 
behold evil, and cannot look on iniquity." " Sin is 
that abominable thing which he hates ;" and " he is 
glorious in holiness." Divine holiness is that attribute 
by which God swears ; and it reflects a lustre on all 
his other perfections. In short, the primary and fun- 
damental reason why sinners may and should fear, is 
because God is a holy and just God. 

2. This terror is annexed to his law as a penalty. 
In the day thou eatest thereof, said Jehovah, thou 
shalt surely die. Whether penalties are essential to 
a law, we shall not expressly determine; but the 
greatest number of human laws have them annexed. 



121 



In this, perhaps, more than in other things, human 
lawgivers have followed divine example. When God 
entered into covenant with Adam, he threatened 
death as the penal sanction. In this there was much 
mercy, as it fairly warned him. Besides, fear is a 
powerful principle in human nature. If it should be 
said that innocent Adam could not fear, or that that 
principle was inconsistent with his state of perfection : 
what, not be jealous of losing the good he had, or 
have an holy fear lest he should incur the punish- 
ment threatened ! It is of the greatest importance 
here, and ought to be carefully observed, that the 
covenant was made with Adam, not for himself only, 
but for all his posterity : that it stands in all its 
unabated force to every one who is under it. The 
common phrase of the covenant of works being bro- 
ken, only signifies that Adam broke the condition 
entitling to life, which by no means invalidates the 
curse or penalty annexed. God's sentence binding 
over to punishment, stands in full force against every 
sinner who is not interested in the covenant of grace. 
All who are not interested in the righteousness of the 
Surety are under the curse of the old broken cove- 
nant, and have contracted a debt of obedience in 
Adam their representing head, to which they are 
continually adding by transgressing the law as a rule 
of duty, and which they can never pay in their own 
persons ; and therefore, if they continue in this state, 
the curse will fall upon them in all its weight. This 
seems evidently included in what the apostle wrote 
to the Romans, (Rom. iii. 19, 20,) " Now we know 
that what things soever the law saith, it saith to them 

16 



122 



who are under the law : that every mouth may be 
stopped, and all the world become guilty before God. 
Therefore, by the deeds of the law there shall no 
flesh be justified in his sight : for by the law is the 
knowledge of sin." And also in what he wrote to the 
Galatians, (chap. iii. 10 — 12) " For as many as are of 
the works of the law, are under the curse : for it is 
written, Cursed is every one that continueth not in 
all things which are written in the book of the law 
to do them. But that no man is justified by the law 
in the sight of God, it is evident: for, The just shall 
live by faith. And the law is not of faith : but the 
man that doeth them shall live in them." 

3. The terror of the Lord is more fully explained 
and delineated in his word, and chiefly in the threat- 
enings. It has been often said, that all the increasing 
light of the gospel is only an unfolding of the first 
promise. In it we have the Seed of the woman, and 
such a seed as could do more than Adam in innocence. 
With all his holiness and perfection, he could not 
resist the temptations of Satan, but fell before them : 
the Seed of the woman could bruise the head of that 
cunning adversary, after he had gained complete 
victory over our first parents, and restore the image 
of God after it was lost. The first promise was a 
revelation to our first parents of the covenant of grace, 
the expiating sacrifice which atoned for their sin, 
and the garment which alone could screen them from 
divine wrath. In like manner, the first threatening 
contained the punishment which will be inflicted on 
those who die under the curse ; and every succeeding 
threatening only opens up the contents of the first. 



123 



If it should be objected, that there are few stripes 
and many; and that it will be more tolerable for one 
place than another; we might answer, that the pe- 
nalty of God's law is the just punishment; and if 
eating the forbidden tree deserved death, the penalty 
implied that every offence should get its due. We 
might also add that, while some sins, and especially 
those of Gospel hearers, are more heinous than others, 
the penalty includes punishment proportioned to the 
crime with all its aggravations. Awfully, therefore, 
must these suffer at last who have despised Christ, 
and rejected the counsel of God against their own 
souls. 

There are many threatenings in God's word. Some 
express his indignation against sin in general, and 
others against particular transgressions. Of the first 
we have an example, Rom. vi. 23, " The wages of sin 
is death." The third commandment is an instance of 
the last, when God declares that he will not hold him 
guiltless who taketh his name in vain. Of this last 
too we have a striking example, Deut. xxvii. 15 — 26. 
There we have in every verse a curse denounced 
against a particular sin specified in it. All the threat- 
enings are expressly designed to open up the terror of 
the Lord. They ought to be carefully studied, and 
viewed as loud monitors of our danger. About them 
all it should never be forgotten, that God is under 
infinite obligation from his justice, holiness, and faith- 
fulness, fully to execute them. If he is and must be 
true to his promises, he will be equally true to hi* 
threatenings. " He keepeth truth for ever." 



124 



4 The terror of the Lord is partly realized in his 
awful judgments inflicted on his enemies in this 
world. Some of these are recorded in his word, 
declaring at once what he has done, and warning 
what he would do in like cases. As the Lord is the 
same, the history of nations favoured with his word 
proves that his procedure is nearly the same in simi- 
lar cases. The severest judgments, however, only 
partly realize the wrath and terror of the Lord. For 
many wise reasons God does not pour out all his 
wrath upon transgressors in this world, and some 
escape without any visible token of Divine vengeance, 
But, as Governor of the world, he sets up some as 
beacons ; and reserves the rest for the day of retri- 
bution. As the way to heaven may be known by the 
footsteps of the flock, so God has here and there set 
up a person, guilty of this and that sin, as a monu- 
ment of his wrath, as it were, with this motto inscribed 
on it, " Enter not into the path of the wicked, and 
go not in the way of evil men : Avoid it, pass not by 
it, turn from it, and pass away." At a very early 
period a just and holy God began to set up these 
beacons ; and he will continue to do it till the end 
of the world. " Thus God set a mark on Cain, and 
he wandered a fugitive and a vagabond on the 
earth." A whole world, eight persons excepted, 
were drowned in the flood. Sodom was destroyed 
by fire and brimstone from heaven. Pharaoh and 
his host were drowned in the Red Sea. The wil- 
derness was strewed with the carcases of unbelieving 
Israelites. On account of their sins, the land spewed 



125 



out the wicked Canaanites till they were utterly 
exterminated. Persisting in idolatry, and refusing 
to be reclaimed, the Jews were carried captive to 
Babylon, as an evidence of the Lord's anger on ac- 
count of their sin. Long after, Jerusalem was sacked 
by the Romans, their city and temple were destroyed, 
and their nation cast off, because they had rejected 
the chief corner-stone. Though the spirit of the 
Gospel be mild, the Lord is always the same, and sin 
is always equally odious in his sight. The New Tes- 
tament dispensation was introduced with some re- 
markable instances of divine vengeance on account 
of sin, which will be standing beacons to the end of 
time. Great love prevailed among the disciples of 
Christ, and they had all things in common. While 
the honest-hearted considered this as a precious op- 
portunity of evidencing their love to Christ, and 
doing good to the household of faith, Ananias and 
Sapphira improved it as a fair opportunity of getting 
a name to live. Having sold their possession, they 
kept back part of the price ; but asserted they gave 
the whole. Filled with the Holy Ghost, Peter dis- 
covered their wretched conduct, and made them a 
public example. Having proved, to the conviction 
of all around, that they lied to the Holy Ghost, and 
detected their hypocrisy, he reprobated their con- 
duct, and pronounced their doom, and they fell down 
and gave up the ghost. Herod too, employing his 
power to persecute the Church, was suddenly cut 
off in the height of his prosperity. On a certain 
occasion, the multitude shouted, it is the voice of a 
god, not of a man. This impious adulation, when 



126 



adopted by one who professed the knowledge of the 
true God, brought him to an awful end. He was 
made a sudden and striking example of divine dis- 
pleasure. The avenging angel of the Lord smote 
him with an irresistible, though invisible, stroke — he 
was eaten of worms, and gave up the ghost. These 
judgments are truly awful, and a part of the terror of 
the Lord ; but, alas, they are only the small begin- 
nings of the sorrow of sinners ! 

5. The terror of the Lord will be fully inflicted in 
the other world. Then only does the sinner get his 
due. That period the apostle has chiefly in his eye. 
Here every sinner has a multitude of mercies. There 
he has none. Then only does the wrath of the Lamb 
begin to burn. Now is the accepted time, and the 
period of God's patience. 

To describe the terror of the Lord after death 
exceeds the wisdom and eloquence of angels. God 
has said much concerning it in his word. We ought 
to search the Scriptures, that we may be furnished 
with such knowledge of future wrath as will warn us 
to fly from it. 

The terror of the Lord in the other world may be 
divided into different parts, to enable us to form some 
suitable conceptions of it. 

There is the terror of the tribunal and judgment. The 
great Judge and every offender must meet. The 
trump will sound, the call will be given, Awake, ye 
dead, and come to judgment ; and willing or unwilling 
they must all obey ! No wonder that guilty sinners 
shriek, and " try to hide themselves in the dens, and in 
the rocks of the mountains, and cry to the mountains 



127 



and rocks, Fall on us, and hide us from the face of 
him that sitteth on the throne and from the wrath of 
the Lamb : for the great day of his wrath is come ; and 
who shall be able to stand !" The Judge comes in 
his glory ; and every sinner must appear before him, 
and give an account of his every deed, word, and 
thought, where not one was good ! Awful beyond 
expression must his situation be ! In the entrance of 
the solemn scene, the splendour of the Judge will 
overwhelm him, and an awakened conscience will 
anticipate the sentence! Besides, multitudes of 
God's enemies have already been long in the place 
of punishment, and come out of it (if they come out, 
or rather do not bring it along with them) not to 
abate their pain ; for they would prefer the hottest 
place in hell to a sight of the Judge on his tribunal, 
and a reckoning with him ! The Judge is seated — 
the books are opened — the criminal is summoned — 
and all that he has done is brought under careful 
review, and judged with strict justice and the greatest 
impartiality ! Well may we ask, " Where then shall 
the wicked and ungodly appear?" May not the 
Judge be deceived ? In such a vast crowd of im- 
portant business, may not some things escape his 
notice ? Amidst the amazing multitude, which no 
finite power can number, may not some individual 
pass unnoticed ? The omniscience of the Judge 
renders these things impossible, and scarcely leaves 
room for supposition itself. Might not then a single 
person or two creep over to his right hand ! Indeed 
they dare not ! A single glance of his eye would 
strike terror to their hearts ! 



128 



Shall all be there that day ! Yes, all who ever 
were, are, or shall be — all, from the highest to the 
lowest. The haughty monarch, who in this world 
was screened by the pitiful maxim, " The king can 
do no evil, and is not accountable," will find such 
language of no avail at that tribunal ! There he must 
account for the lives and property of those over 
whom he reigned, and thousands slain at his instance 
will stand as ready proof against him, cursing the 
day when, to gratify his ambition, they sported with 
death, and were hurried to the dread tribunal— 

" Cut off even in the blossom of their sin, 
No reck'ning made, but sent to their account 
With all their imperfections on their head." 

Then every motive for beginning and continuing the 
scourge of war will be weighed in an equal and 
unerring balance. Then he will find, what he might 
have known before, that " Tophet is ordained of 
old ; yea, for the king it is prepared." The crafty 
statesman and politician, too, must be there, and all 
his measures shall be measured again by a rule 
which seldom occurred to him ! The oppressor too, 
and the oppressed, shall be there ! A vast con- 
course ! The beggar and the Gospel hearer, and you 
and I, must be there ! Every eye shall see him, and 
all his enemies shall have ample justice ! 

There is the terror of the sentence. The judgment 
being finished, sentence will be pronounced against 
all his enemies — a sentence replete with terror: 
« Then shall he say unto them on the left hand, De- 
part from me, ye cursed, into everlasting fire, pre- 



129 



pared for the devil and his angels." Here every 
word is emphatic, important, and decisive ; and will 
be pronounced with infinite majesty, and with an 
holy indignation which will pierce every heart This 
sentence is just, final, and irreversible ; and will be 
pronounced with an authority which neither can be 
disputed, nor disobeyed. From this sentence there 
can be no appeal. Every mouth shall be stopped. 
His enemies shall go away into everlasting punish- 
ment. Thus, 

There will also be the terror of the execution. The 
sentence will be executed without the least delay. 
The enemies of the Judge, without exception, shall be 
turned into hell. The sufferings of the damned there, 
joining the severity and duration together, is the 
precise amount of the terror of the Lord ; but who can 
tell or reckon up that amount ! We can only have 
very faint conceptions of devouring flames and ever- 
lasting burnings. 

All the miseries of this life bear no proportion, and 
scarcely have the least semblance to the torments of 
hell. The godly have the greatest share of trials 
here : but they are all mixed with mercy. Hell is 
pure, unmixed wrath. Sinners who suffer most in 
this world, are only sprinkled with a few drops of 
Divine wrath ; but in hell the waves roll over then* 
Here they only take, as it were, a small sip of the cup 
of wrath ; there they drink the bitter dregs. To assist 
us in our conceptions of Divine wrath, we should 
carefully consider how terrible it was to Christ. 
Falling upon him, it made him sweat great drops of 

17 



130 



blood, and cry out in extreme agony, " My God, my 
God, why hast thou forsaken me !" If it was so in 
the green tree, what will it be in fuel dried, and 
already attracting the flames of wrath ! 

Attempting to describe the terror of the Lord as 
inflicted in the other world, the heart fails, and the 
mind sinks under the awful and arduous task ! One 
thing is certain, these torments never abate, nor come 
to an end ; and the longest use and habit never make 
them in the least degree more tolerable. Awful 
eternity ! But the mind recoils. — May a gracious God 
grant that we may never go to the place of punish- 
B :nt, where these terrors are felt, and known in their 
utmost extent ! ! ! 

6. In explaining this terror it is of the last import- 
ance to observe, that it is the terror of the Lord, His 
wrath is infinitely superior to the wrath of all the 
creatures. However terrible it may be to be wholly 
given over to Satan, that tormentor, it can never be 
compared with " falling into the hands of the living 
God," justly incensed and taking vengeance. He can 
torment his enemies more, in a short space, than all 
the creatures could do to eternity ; and he takes the 
punishment of his enemies into his own hands. Every 
'Jr ine perfection makes the future punishment of sin- 
ners awfully great. Through partiality, creature pu- 
dy 'nent is often improper. God is just, and exactly 
proportions the punishment to the crime. Impotent 
c: r ares often are unable to inflict the punishment 
which they meditate and design. Their malice is 
superior to their power. An omnipotent God is able 



131 



to inflict that which he knows to be just. Among the 
creatures, one punishment is often exchanged for 
another. God is of one mind. He is immutable and 
inexorable ; and the sinner shall never again see his 
face in mercy. 

But something still more awful is implied, when it 
is called the terror of the Lord. It is the terror of 
the Lord Jesus Christ, as is evident from the foregoing 
verse. The apostle asserts, that we must all appear 
before the judgment seat of Christ, and immediately 
adds, knowing therefore the terror of the Lord. It is 
the terror of Him who, though equal with God, took 
our nature upon him, and laid down his life for sin- 
ners. It is the terror of him who could have saved the 
chief of sinners — of him who would have saved them — 
who often invited them, and complained when they 
would not comply — who gave the most gracious as- 
surance that whosoever would, might come, and that 
whoever came would not be cast off! It is the terror 
of the Lamb who offered himself a sacrifice, to satisfy 
Divine justice, in the room of sinners. It is the 
terror of him who appointed the means of grace for 
gathering sinners to himself, and promises to accom- 
pany them with his Spirit and gracious presence to 
make them effectual ; and whose Spirit every impeni- 
tent Gospel hearer in some measure quenches. 

When we consider what the Lord Jesus hath done 
for Gospel hearers, the precious opportunities they 
have enjoyed ; and how awfully they have neglected 
and despised them ; it is no wonder that his wrath 
should be most awful and terrible when it begins to 



132 



burn. With infinite propriety may he address them 
at the last day, as in Prov. L 24—28, " Because I 
have called, and ye refused ; I have stretched out 
my hand, and no man regarded ; but ye have set at 
nought all my counsel, and would none of my reproof: 
I also will laugh at your calamity ; I will mock when 
your fear cometh ; when your fear cometh as desola- 
tion ; and your destruction cometh as a whirlwind ; 
when distress and anguish cometh upon you. Then 
shall they call upon me, but I will not answer ; they 
shall seek me early, but they shall not find me" — 
There is scarcely any term which more emphati- 
cally points out the awful nature of the terror of the 
Lord than when he is said to laugh at the sinner's 
calamity. It expresses an holy but awful complacen- 
cy in pouring out his wrath upon such as rejected 
his counsel, and preferred their lusts to his grace and 
salvation. In this world he wept over Jerusalem ; in 
the other he laughs at all his foes. It will be an es- 
sential part of their punishment to be judged, con- 
demned, and consigned to everlasting torment, by 
Him who did so much for sinners, who strove so much 
with themselves ; and whom they treated with such 
contempt. 

Leaving the other branches of this subject we shall 
conclude with some inferences. 

1. We infer that Christ holds an important and 
distinguished place in the Christian religion. He is 
the great and final Judge. Before him we must all ap- 
pear. To qualify him for such important work, om- 
nisciepce and almighty power are absolutely neces- 



133 



sary. He is Lord of all. He is the believer's sole cam- 
fort. Take Christ out of the Scriptures, or keep him 
out of view ; the Christian would see no ground at all 
for consolation. He is the sinner's terror. Most terri- 
ble will he be to him at last, when he " shall be re- 
vealed in flaming fire, taking vengeance on them that 
obey not his Gospel." With authority he will bestow 
a kingdom on his own people, and consign his ene- 
mies to everlasting destruction. He is the glorious 
Saviour who now calls sinners to him, and he will be 
the glorious Judge who shall at last dismiss them. 
He performs every promise, and executes every 
threatening. His comforting presence is the happi- 
ness of heaven, and his tormenting power the essence 
of hell. 

2. That as sinners have now every encouragement 
to come to Christ, if they still refuse, they can have 
no reason to complain when cast into outer darkness. 
Now they have every encouragement. When in this world 
he called and invited them. He still speaks from 
heaven, and intreats them not to refuse. He appoints 
ordinances, which are as accessible as the streets or 
lanes of a city. He sends forth and qualifies his ser- 
vants. He expressly enjoins them to " compel sin- 
ners to come in." He makes the worst welcome. To 
gain their hearts, he is at great pains, and gives them 
line upon line, precept upon precept, here a little and 
there a little. He warns them of their danger if they 
refuse. If they perish how can they complain! Christ 
may well complain and say, long I stood and knocked 
at the door of your hearts, but you would not open : 



134 



ye hardened your hearts, and quenched my Spirit : 
what could I have done more, but ye set at nought 
my counsel. Instead of complaining, may not the 
sinner say, what could I have done more to ruin 
myself, and reject the counsel of God ! I have spoken 
and done evil as I could. When cast into outer 
darkness every mouth shall be stopped before 
God. 

3. The great duty of gospel ministers. They 
should endeavour to persuade sinners to fly from the 
wrath to come, and escape the terror of the Lord. 
The apostle kept this always in his eye. Affected 
with the situation of thoughtless sinners, wantonly 
sporting on the brink of eternal destruction, he 
laboured to awaken, alarm, and arouse them. He 
endeavoured to bring hell to them, and present it to 
their view, that they might never go to it. Every 
minister of Jesus Christ ought to do the same. Ne- 
glecting this, or doing it in a careless manner, the 
ambassadors of Christ are neither faithful to their 
great Master, to perishing sinners, nor their own 
souls. No where is loitering more criminal and inex- 
cusable than in the sacred function. If the servants 
of Christ have tasted that the Lord is gracious, a 
sense of what he has done for their own souls should 
make them steadfast and immoveable, always abound- 
ing in the work of the Lord. Believing they should 
speak. No thought can be more comforting than 
that some perishing souls, by their means, have been 
plucked as brands from the burning. Nothing can 
be more galling than that some have perished for 



135 



lack of knowledge, through their negligence. Much 
lies at the watchman's door. Blessed is that servant 
whom his Lord when he comes shall find so doing. 

4. That the law should be preached as well as the 
Gospel, and in subserviency to it. None ever knew 
better than the apostle the unsearchable riches of 
Christ ; or the propriety and efficacy of them, as an 
evangelical motive to prevail with sinners to believe. 
Never was any at more pains in opening up the bles- 
sings of the New Covenant, the perfect righteousness 
of the Redeemer, and the fulness of grace lodged in 
his person; the immediate right, and free access 
which every sinner has to them all in the Gospel ; 
and none ever urged them more powerfully as mo- 
tives to believe. But he did not forget to preach the 
law. He opened up its spirituality and extent. He 
exhibited it as a glass in which sinners might see 
their sin and guilt. He opened up the penalty, and 
set the terror of the Lord before men. He pointed 
out the remedy, and made use of the law as a school- 
master to drive them to it. The same method 
should still be adopted. Ministers should try to 
break the heart by the law, that the sinner may apply 
to Gospel grace for the cure. 

5. How hardening and infatuating must sin be ! 
Though the happiness of heaven be set before the 
sinner to encourage him ; though the torments of hell 
be opened up to terrify him; though the law be 
opened up to detect his crimes and the fallacy of all 
his excuses ; though salvation by free grace be 
offered to him in the Gospel to allure him? and 



136 



though all these things be done frequently, fervently, 
feelingly, faithfully, and though the charmer should 
charm ever so wisely, still he sins ! Can any thing 
break the power of sin ! Nothing but that Grace 
which is invincible indeed ! 



SERMON VI. 

II CORINTHIANS V. 11. 

Knowing therefore the terror of the Lord, we persuade 

men, 

A HE wrath of God is a familiar theme to an 
awakened soul. These who believe the reality of 
future wrath, and have not obtained solid assurance 
of being delivered from the curse, are much at the 
throne of grace supplicating mercy. These who 
have good hope of being justified and delivered, are 
filled with gratitude, and praise the Lord. They 
commiserate these who are under the curse, and un- 
acquainted with their true situation, and will not 
believe it. Affected with their sad condition, ac- 
cording to their stations and opportunities, the con- 
verted use every mean to awaken and persuade them. 
In the conduct and misery of unbelieving and 
careless sinners, Paul saw a just picture of his own 
condition before the Lord met with him. In his 
present situation and happiness he experimentally 
knew what they might be if they would believe, and 
he ardently wished them altogether such as he was, 
except his bonds. Knowing therefore the terror of 
the Lord, which he had mercifully escaped, and the 

18 



138 



sweetness and efficacy of divine grace, which he now 
enjoyed — he persuaded men. 

Having endeavoured to open up the terror of the 
Lord, we now proceed to the 

II. Head, which was to speak of the apostle's 
knowledge of this terror, which influenced him to 
persuade men. 

The apostle was far from having ape) feet knowledge 
of divine wrath. As it never entered into the heart 
of man to conceive the blessedness of the Lord's peo- 
ple ; the misery of his enemies, thrust into the bot- 
tomless pit, and the lake that burneth, is equally in- 
conceivable. Unless we perfectly knew the debt 
contracted by the sinner, and the unabating claim of 
the divine law — unless we knew the demerit of sin, 
and the power and justice of God rendering to the 
sinner according to his work — we can never perfectly 
know the greatness of his punishmeut, or the vast 
contents of the terror of the Lord. We can neither 
conceive the punishment of sense, or loss ; the blessed- 
ness of which they are deprived, or the misery under 
which they lie to eternity. 

The apostle had a certain knowledge of the terror 
of the Lord. Though unacquainted with the great- 
ness of divine wrath, he knew the reality of it. He 
learned from the Scriptures, and believed that God 
had appointed a day in which he would judge the 
world by Jesus Christ, and that all his enemies 
would be turned into hell. In his epistles, he de- 



139 



scribes future wrath in a very affecting manner. 
Writing to the Thessalonians, he expresses himself 
thus : " The Lord Jesus shall be revealed from hea- 
ven, with his mighty angels, in flaming fire, taking 
vengeance on them that know not God, and that 
obey not the Gospel of our Lord Jesus Christ : who 
shall be punished with everlasting destruction from 
the presence of the Lord and from the glory of his 
power." In his epistle to the Hebrews, he describes 
the punishment of Gospel hearers in language which 
fully proves how firmly he believed, and how much 
he was affected with it. He calls it a certain fearful 
looking for of judgment, and fiery indignation which 
shall devour the adversaries : a falling into the hands 
of the living God that he may take vengeance, which 
he affirms to be fearful beyond expression. Without 
condescending on other instances, all his epistles are 
a standing and conclusive proof that he knew the 
terror of the Lord, and that the despisers of Christ 
treasured up to themselves wrath against the day of 
wrath. 

After it pleased the Lord to reveal his Son in 
his heart, Paul was greatly affected with the evil of 
sin, especially unbelief and rejecting Christ. This 
tended to acquaint him with the punishment it de- 
served. The word assured him that there behooved 
to be a proportion between that enmity which re- 
jected such a loving Saviour, and divine resentment 
when the day of grace was over. Never any had 
more exalted and affectionate views of salvation by 
free grace, or made greater exertions to ascertain an 
interest in it, and bring others to seek and improve 



140 



it. This partly proceeded from a certain persuasion 
of the infinite and unspeakable misery, which is the 
inevitable consequence of falling short of it. 

The apostle knew the terror of the Lord, and the 
weight of the curse, from the astonishing method by 
which he, or any other sinner, could be delivered 
from it. None but a divine person could bear 
the load of wrath. The holy human nature of Christ 
was so affected as to make him say, Father, if it be 
possible, let this cup pass from me. Without shed- 
ding of blood, there was no remission, and it was not 
possible that the blood of bulls and of goats should 
take away sins. The blood of Christ alone cleanseth 
from sin. If pardon, and the other blessings of salva- 
tion, cost Christ so dear a price ; and if divine wrath 
was so awful when poured out upon him, the apostle 
would well see what sinners had to suffer. 

Recollecting what he was formerly, when he blas- 
phemed the Lord and wasted his church, he always 
considered himself as a miracle of mercy, and never 
forgot that he was the chief of sinners. Impressed 
with the unspeakable love of Christ in delivering his 
soul from the lowest hell, and affected with a sense 
of the wrath he deserved, he greatly pitied all who 
were in a similar situation. 

III. The next thing in our method was to illustrate 
the improvement Paul made of his knowing the ter- 
ror of the Lord — " we persuade men" This phrase, in 
its connexion, implies, 

1. That there is great force of argument from the 
terror of the Lord, and a knowledge of it. to use all 



141 



possible means to escape. This is the amount of 
Paul's declaration. It is God's end in revealing his 
wrath in his word, and opening it up in his ordinances, 
that men may be warned to fly from it. It is the end 
which the Holy Spirit has in his eye in convincing 
men of their misery. His convictions are always 
attended with some motions on the heart, urging the 
person to avoid it. These are called striving, and 
such as do not comply are said to resist them. Thus 
Stephen in pointed language addressed the Jews, 
Acts vii. 51, " Ye stiff-necked, and uncircumcised in 
heart and ears, ye do always resist the Holy Ghost : 
as your fathers did, so do ye." The Holy Spirit is 
always in the church, convincing of sin and the cer- 
tain danger to which it exposes ; and they who do 
not believe, in the language of Isaiah, rebel and vex 
God's Holy Spirit, and harden their own hearts. 
Judgments and threatenings, as already mentioned, 
are beacons and monitors; and the Gospel warns 
every man : and who but the veriest fool would rush 
upon dangers of which he is duly apprized. That 
men may use all possible diligence to escape the 
terror of the Lord, it is not only revealed, but the 
dreadful nature of it is pointed out by many expres- 
sive figures, all calculated to show that it is a fearful 
thing to die in sin, and fall into the hands of the 
living God. 

When a discovery is made to any person that he is 
in great danger, that in itself is a full, clear, and 
forcible argument to endeavour if possible to avoid 
it ; and the greater the danger, the force of the argu- 
ment is the greater. If the wrath of an earthly power 



142 



should make us use all lawful means io escape tem- 
poral punishment, much more should the terror of 
the Lord influence our hearts and awaken our en- 
deavours to fly from it. In this manner Christ ar- 
gued, Luke xii. 4, 5, " And I say unto you, my friends, 
Be not afraid of them that kill the body, and after 
that have no more that they can do. But I will fore- 
warn you whom ye shall fear : Fear him which, after 
he hath killed, hath power to cast into hell ; yea, I 
say unto you, Fear him." If we would avoid future 
wrath, we should try to avoid sin, the procuring cause. 
This can only be done by improving the righteous- 
ness of Christ for taking away the guilt, and the Spirit 
of Christ for breaking the power of sin, and promot- 
ing holiness. 

2. That there is a way to escape the terror of the 
Lord which he himself approves. Had there been 
no way of escaping future punishment approved by 
Christ, to have persuaded men to fly from it, would 
only have been an attempt to take his enemies out of 
his hand, and rescue them from deserved wrath. 
Had this been possible, it would have been unjust. 
It is diametrically opposite to that love which Paul 
had to the Redeemer. Such an attempt would have 
joining league with his enemies, bidding defiance to 
his power, and would have argued unspeakable con- 
tempt of his law and Gospel — his authority and 
grace ; but Paul had not so learned Christ. 

The apostle persuaded men to fly from divine 
wrath in virtue of a special commission from Jesus of 
Nazareth, who appeared to him in his way to Da- 
mascus. The Lord said to Ananias, Arise, go and 



143 



inquire for one called Saul of Tarsus: for, behold, 
lie prayeth. Ananias objected, expressed his unwill- 
ingness, and justified his conduct by Saul's cruelty 
and persecution, and the authority he had from the 
chief priests to persecute the saints in that city. 
" But the Lord said unto him, Go thy way : for he is 
a chosen vessel unto me, to bear my name before the 
Gentiles, and kings, and the children of Israel." 

Persuading men consisted in opening up the plan 
of grace, a method not only approved of God, but 
the chief of his ways. Explaining and urging the 
terror of the Lord, without unfolding the method of 
grace, would be no better than tormenting sinners 
before the time. In opposition to this the apostle 
opened up to sinners the covenant of grace with its 
fulness, and set before them the exceeding great and 
precious promises. He pointed out an all-atoning 
and expiating sacrifice, and a perfect righteousness 
already wrought out, with which God is well pleased, 
He explained and urged the immediate access which 
every Gospel hearer had to all the blessings of the 
everlasting covenant. He proved that it was the 
greatest duty, as well as highest privilege, to improve 
that method of salvation. He endeavoured to con- 
vince sinners, that a believing improvement of Christ 
would be more honouring and glorifying to God than 
their sins had been dishonouring. To understand 
how he persuaded men to escape the terror of the 
Lord by proclaiming the glad tidings of salvation, we 
should carefully read his epistles. The whole of 
them almost fully prove what we have now said. 
We shall only mention his emphatic language. 



144 



Rom. iii. 20, " Therefore by the deeds of the law there 
shall no flesh be justified in his sight: for by the law 
is the knowledge of sin. But now the righteousness 
of God without the law is manifested, being witnessed 
by the law and the prophets; even the righteousness 
of God, which is by faith of Jesus Christ unto all, and 
upon all them who believe ; for there is no differ- 
ence ; for all have sinned and come short of the glory 
of God ; being justified freely by his grace, through 
the redemption that is in Jesus Christ," &c. We have 
a beautiful example of persuading sinners by unfold- 
ing the riches of grace, in the two last verses of the 
chapter where the text lies ; " Now then we are am- 
bassadors for Christ ; as though God did beseech 
you by us, we pray you, in Christ's stead, be ye 
reconciled to God. For he hath made him to be sin 
for us who knew no sin, that we might be made the 
righteousness of God in him." You may also consult 
1 Cor. i. 30, " But of him are ye in Christ Jesus, who 
of God is made unto us wisdom, and righteousness, 
and sanctification, and redemption." 

3. Persuading men includes great pains and assi- 
duity. The man who aims at persuading is not satis- 
fied with a simple declaration of his message, but 
gives line upon line. Far from thinking it enough to 
mention it once, he repeats it again and again, and 
places it in every point of light. Cold formal decla- 
ration is far from suiting his purpose, and he uses all 
the alluring arts of persuasion. He tries all the ave- 
nues to the heart, and adopts every possible method 
to gain his end. Such were the pains and assiduity 
of the apostle, that, careless about every other object, 



145 



he was " instant in season and out of season." Re- 
demption by free grace, through the Redeemer'? 
righteousness, was his favourite and leading theme. 
On that subject he dwelt with peculiar delight, 
opened it up with the greatest care, and adduced 
numberless arguments to persuade sinners to believe 
and improve it. He spent much time and pains in 
unfolding and explaining the doctrines of grace, of 
which we have an admirable proof in the first part of 
his epistle to the Romans. He followed the same 
method in writing to the Hebrews, and proved that 
Christ was the substance of all the types and cere- 
monies, with which they were already acquainted. 
Not satisfied in proposing strong and conclusive rea- 
soning to the understanding, he was at great pains to 
incline the will, and work upon the affections. We 
have a striking instance of his manner when he rea-^ 
soned with Felix of righteousness, temperance, and 
judgment to come. So powerful, pertinent, and 
affecting were his arguments, such an impression did 
they make on the understanding and affections, that, 
unable wholly to resist the force of truth, Felix trem- 
bled, and dismissed the apostle. His manner is also 
exemplified in the masterly and persuasive address 
made to Agrippa, which constrained the king to cry 
out, in presence of the chief captains and principal 
men of the city, w Almost thou persuadest me to be 
a Christian." 

The various ways in which he addressed persons 
of different characters, were a signal proof of his un- 
remitting care and anxious desire to gain his end. 
With the Jews he reasoned from their own Scriptures, 

19 



146 



With the Athenians he argued from their inscription 
to the unknown God, and declared unto them Je- 
sus and the resurrection. To impress the Cretians 
with their true character, and need of a Saviour, he 
quoted their own poets. His pains and assiduity 
appeared in a very conspicuous light in constantly 
keeping in his eye his great end of persuading men to 
avoid the terror of the Lord, and flee for refuge to 
the hope set before them in the Gospel. The most 
trying situation in which he was placed never made 
him desist. In the stocks he praised the Lord, and 
declared the way of salvation to the poor jailor, 
and rescued him from rushing into hell, with the attro- 
cious guilt of self-murder added to his other crimes. 
Carried a prisoner to Cesarea, he ceased not to 
preach Christ. At sea, in an awful storm of long 
continuance, in presence of the whole company in 
the vessel, he gave thanks to God, in such a manner 
as was calculated to impress them with the highest 
veneration for that God whom he served, as alone able 
to change the storm into a calm. We cannot doubt 
but, during the voyage, he would often speak of 
Christ, as well as to him. He would preach as well 
as pray. Cast on the island of Melita, among a bar- 
barous people, he prayed with, and cured the father 
of the chief man of the island, and many others. 
During the three months he was detained, he would 
not fail to unfold the doctrine of Christ, and put an 
evident mark of distinction on his day. " In his own 
hired house, at Rome, for two whole years, he re- 
ceived all that came unto him, preaching the king- 
dom of God, and teaching those things which concern 



147 



the Lord Jesus Christ with all confidence, no man 
forbidding him." In short, such were his pains and 
assiduity, that what was said of his great Master was 
applicable, in a great measure, to himself, that he went 
about doing good. Wherever he was, in the house, or 
by the way, among friends or enemies, he embraced 
every opportunity of preaching the cross of Christ, 
and always took that method which was best adapted 
to attract attention, and impress the heart 

4. It includes fervency and zeal. The apostle's 
fervency was equal to his assiduity. Like one who 
had a great and favourite object in his eye, he never 
forgot it, and was never satisfied without it. He was 
fervent in spirit. In every place, as well as at Athens, 
" his spirit was stirred in him." Reflecting how 
much he was indebted to the Redeemer, and how 
willing Christ was to receive sinners ; with the utmost 
fervency he recommended him as the only Saviour. 
Interested in him himself, and inflamed with love to 
him, he deeply felt for those who were in the gall of 
bitterness and bond of iniquity, and travailed in birth, 
zealous that Christ should be formed in them. 

There cannot be a better proof of his fervency and 
zeal, than the severe sufferings and hardships he un- 
derwent in his Master's service. His labours too were 
uncommon, and directed to no other end than the 
glory of Christ, and the good of souls. He exerted 
himself to the utmost in preaching the faith he for- 
merly destroyed. Zealous and fervent in the good 
cause, nothing could dishearten or weary, allure or 
terrify him from his duty. We have a short but sur- 
prising account of his labours, Rom. xv. 19, " From 



148 



Jerusalem, and round about unto Illyrieum, he fully 
preached the Gospel of Christ." His history gives us 
a detail of his severe sufferings in this long circuit, 
the amount of which is, that bonds and imprisonment 
awaited him in every city. 

His zeal prompted him to adopt the most probable 
methods of winning souls to Christ. Hear his own 
account, 1 Cor. ix. 19 — 23, " For though I be free 
from all men, yet have I made myself servant unto 
all, that I might gain the more. And unto the Jews 
I became as a Jew, that I might gain the Jews : to 
them that are under the law, as under the law, that I 
might gain them that are under the law : to them that 
are without law, as without law, (being not without 
law to God, but under the law to Christ) that I might 
gain them that are without law. To the weak be- 
came I as weak, that I might gain the weak: I am 
made all things to all men, that I might by all means 
save some : and this I do for the Gospel's sake." 
Never did the Christian temper appear to greater 
advantage than in the apostle. His fervency and zeal 
rendered him indefatigable in the work of the Gospel. 
He counted nothing dear so that he might finish his 
course with joy. Not to say more, he was an unpa- 
ralleled example of the injunction he gave to Timo- 
thy, " But be thou in these things." 

5. The apostle's language " Knowing therefore 
the terror of the Lord, we persuade men," implies 
that there is no likelihood of gaining the hearts of 
sinners to Christ, unless some impressions are made 
by the terror of the Lord. The whole need not a 
physician, but they that are sick. If conscience does 



149 



not feel the weight of guilt, and tremble at the conse- 
quence, the heart will never seek relief. While we 
think that we are rich and increased in goods, and 
standing in need of nothing, we will never make 
application for supply. In vain is the Saviour 
preached, unless persons know and feel themselves 
to be sinners. Salvation always begins in a sense of 
sin, and sin is never properly understood, but as 
offending the highest Lord, and entailing great and 
certain misery. True, the Gospel is good news, and 
Christ is freely offered unto all ; but he is always 
exhibited as a Saviour from sin, and the good news 
always suppose and only suit the greatest misery and 
want. Christ never will be apprehended, unless the 
person is deeply sensible that he cannot do without 
him. Agreeably to this we are taught in a well 
known form of sound words, that " Effectual calling 
is the work of God's Spirit, whereby, convincing us of 
our sin and misery, enlightening our minds in the 
knowledge of Christ, and renewing our wills, he doth 
persuade and enable us to embrace Jesus Christ, 
freely offered to us in the Gospel." Here, if convic- 
tion of sin is not spoken of as previous to the enlight- 
ened soul's reception of Christ in the Gospel, it is 
expressly mentioned as always accompanying, and 
necessary to, if not included in that faith which ap- 
propriates him. In the Scriptures it will be found, 
that only such as felt and feared their misery, applied 
for salvation. The jailor trembled and believed. The 
publican, weighed down with a sense of sin, cried for 
mercy. Most emphatic is the apostle's account of 



150 



his own history at conversion, Rom. vii. 9, " For I was 
alive without the law once ; but when the command- 
ment came, sin revived, and I died." Without the 
sentence of death in ourselves, we will never apply 
to the Saviour. Unless we feel ourselves bond- 
slaves, we will never desire redemption ; and till we 
are sensible of our starving condition, we will never 
think of returning to our Father's house. Whether 
we consider conviction prior to, or contemporary 
with faith, it is absolutely necessary ; and in its nature 
includes not only a sense of sin, but a certain per- 
suasion that misery will infallibly accompany it, unless 
we are delivered. 

6. It also includes that he insisted much upon a 
present compliance. When men are persuaded, the 
end is gained; and Paul never attempted to per- 
suade, but he desired, if possible, to gain the point 
before he concluded. An advocate at the bar, when 
a critical and momentous cause is in dependance, 
makes the utmost exertions to persuade while he 
pleads, and gain a present decision in favour of his 
client. If possible, his urgency is increased if the life 
of a near relation is at stake, if he is absolutely cer- 
tain that the cause is good, and that only false charges, 
and not legal bars, stand in the way. In Christ's be- 
half, the apostle plead that sinners might be saved. 
Their everlasting life was at stake. Many just 
charges lay against them, especially from the law of 
God. These were all answered in the blood of Christ, 
and every legal bar between them and their complete 
redemption was removed. Nothing was wanting but 



151 



their consent. This the apostle laboured to gain, and 
prayed them in Christ's stead to be reconciled to 
God. To prevail with them, he pointed out that even 
their consent was secured by the divine promise. 

When a physician, or a friend by his direction, per- 
suades a person, apparently at the point of death, to 
make the only experiment which is likely to preserve 
his life by taking some powerful medicine, he labours 
now to prevail, and persuade the patient without 
delay. Paul was in a situation exactly similar. Sin- 
ners, whom he endeavoured to persuade, were every 
moment exposed to eternal death, and therefore he 
urged a present compliance. While this is in the 
nature of persuading, many considerations stimulated 
the apostle to press sinners immediately to comply, 
and guard against procrastination. These conve- 
nient seasons, so congenial to the sinful heart, were 
not to be depended on, and he might never again see 
those whom he then addressed; and though he should, 
their hearts, if not now softened, would be harder, 
and more steeled against every impression. If they 
were now gained to Christ, while they would be the 
apostle's joy and crown in the other world, in this 
they would immediately commence workers together 
with him, and cordially join in endeavouring to per- 
suade others. Besides, the sooner any are persuaded 
to come to Christ, their period of sinning is shorter, 
and their guilt less aggravated. He did not know 
how soon they might be cast into that place from 
which there is no redemption, and the terror of the 
Lord be fully inflicted. Every thing loudly called 
him to use every art to win souls to Christ without 



152 



delay. While it was Christ's leading injunction, 
seek first the kingdom of God ; it was the apostle's 
constant caution, receive not the grace of God in 
vain, for now is the accepted time, and day of sal- 
vation, 

7. In persuading men, the apostle earnestly urged 
them to use all possible means to persuade them- 
selves. In vain do we speak to others about matters 
of everlasting concern, unless we can prevail with 
them to think. Recollecting how much he himself 
was deceived, and certain that others were equally 
deluded by the deceitful heart, the apostle was truly 
in earnest to detect their mistake, and open their 
eyes. Before conversion, sinners are totally unac- 
quainted with their own hearts, and when brought to 
consideration, then only do they either come to them* 
selves, or to Christ. The means recommended by 
the apostle were, a diligent study of God's law in its 
spirituality and extent, serious meditation on the 
holiness of God, a careful perusal of the written word, 
great concern about eternity, frequent self-examina- 
tion, and much fervent prayer. 

8. The apostle concluded all his aims at persuad- 
ing sinners, by assuring them in the most plain and 
unequivocal terms, that if the fear of the terror of the 
Lord, in conjunction with other motives, did not pre- 
vail timeously to persuade them, they should certainly 
feel divine wrath, when persuasion would be too late, 
and wholly in vain. It was this which made him use 
such urgency with sinners not to receive the grace of 
God in vain. This, also, made him warn them that if 
they received it in vain, they would know the great 



153 



salvation they had neglected, by the great wrath 
which would be inflicted. 

In fine, he seconded all his endeavours with fervent 
prayer to God, that He, by his Spirit, would effectually 
persuade men. Paul was no Arminian. He well knew 
that the best arguments, urged by the most powerful 
motives, would never, without the efficacy of Divine 
grace, persuade or change a single heart. While 
this was clearly asserted in many places of Scripture, 
the apostle had two proofs that the most conclusive 
reasoning would never change the heart : he knew 
what it took to change his own : every mean was in 
vain, till he got a remarkable discovery of Christ, 
and a particular intimation of peace and pardon. — 
Often did he himself make every exertion to per- 
suade others, and some continued hardened, while 
others blasphemed. 

No man ever spake more about the necessity of the 
exceeding greatness of the mighty power of God to 
persuade a sinner, and shut him up to the faith. He 
spake invariably of the conversion of sinners, in 
terms which implied the absolute necessity of Divine 
power and energy. One while, he asserts that sin- 
ners in their natural state are dead, and that Christ 
alone, by his Spirit, could quicken them. Again, he 
calls their conversion a new creation, and a first 
resurrection. 

These considerations would influence his gracious 
heart to apply to God in the most fervent manner for 
that Divine energy, and these gracious influences 
which alone could make the means effectual, and 

20 



154 



powerfully persuade sinners to come to Christ, and 
escape the terror of the Lord. 

All these things he would do, firmly persuaded 
that they were means of God's appointment, which he 
had promised to bless. This would make him speak 
with authority and courage, and animate his heart 
with hopes of success. He knew that the Lord would 
gather his own to himself, and that he would bless 
these means for that end. He knew the grace and 
faithfulness of him who had promised to go forth 
working, when his servants went forth preaching. He 
relied on Christ's faithful promise that he would be 
with him always to the end. Constrained by love, 
and animated by Divine faithfulness, however great 
his discouragements were, having received this minis- 
try, he did not faint, but knowing the terror of the 
Lord, continued to persuade men. 

We shall now subjoin some further application. 

1. We may learn from this subject that moral 
suasion of itself will never change the heart, or bring 
a sinner to Christ. The Scriptures expressly assert 
this. They assure us that no man cometh unto Christ 
unless the Father draw him. We have many proofs 
in fact. Christ was infinitely able to argue. He was 
well acquainted with all the arts of persuasion ; but 
" no man received his testimony." Paul had every 
possible advantage. He had excellent natural abili- 
ties, much literature, and great grace. He received 
his acquired endowments at the feet of Gamaliel, and 
made such progress, as made some conclude that 
much learning had made him mad. He received his 



155 



gracious qualifications in the third heavens. But, 
with all these attainments, he could never persuade 
or change a single heart. Not accompanied by Divine 
power, his best discourses adapted in every respect 
to his hearers, instead of bringing sinners to Christ, 
exposed him to the contemptuous titles of a babbler, a 
setter forth of strange gods, and an insignificant 
creature, rude in speech. 

Moral suasion never did, and never will, produce 
love to Christ in the carnal heart, which is enmity. 
The utmost which the best reasoning can do in this 
matter, is to produce a cold, dry, uninfluencing light 
in the head, and some transient, uneasy emo- 
tions in the conscience ; while the heart itself is left 
hard as the nether millstone. Sin is too strong for 
the best arguments. The hearts of men are fully set 
in them to do evil. The heart is dead, dark, shut, 
and makes positive exertions to keep out the light. 
The old man fights hard for his own safety, and the 
enjoyment of his lusts. If he appears at any time to 
yield, it is only a kind of ill-formed resolution, and 
insincere promise to repent at some future period, 
and convenient season. The resolutions and engage- 
ments of the unrenewed heart are like those of one 
half awake. He promises to rise, but instead of 
performing, instantly falls faster asleep. 

2. That it is of the greatest importance for Gospel 
hearers to know whether they are persuaded or not. 
All who are persuaded believe the terror of the Lord to 
be a great reality, that they themselves deserve Divine 
wrath, and are exposed to it. They believe that they 
must fall under that wrath, unless they are mercifully 



156 



delivered. This produces great concern. It make* 
them cry, with the jailer, What shall I do to be saved ; 
or with these in Micah, Wherewith shall I come 
before the Lord, and bow before the most high God ! 
This leads to fervent prayer. Impressions of future 
wrath, not issuing in fervent supplication, have no 
evidence of being saving. If these prayers for mercy 
are in earnest, the suppliant gives up with all self- 
dependance, and ventures on Christ. Discerning the 
naughtiness of his own righteousness, he casts it away 
as filthy rags, and depends alone on the finished 
work of the Redeemer. 

When men are not persuaded, though there should 
be great awakenings, powerful convictions, and ap- 
parent reformation ; these effects will only be tempo- 
rary and transient. It will " happen unto them accord- 
ing to the true proverb, The dog is turned to his own 
vomit again ; and, the sow that was washed* to her 
wallowing in the mire." Their hearts will be more 
hardened than ever. 

They who have been persuaded should be thank- 
ful. Christ has done much for them : he bare the 
wrath of God, and died in their stead. He has done 
much in them : he has actually persuaded them, 
changed their hearts, and made them willing in a day 
of power. He will do much more : he will lead them 
in ail their way, and keep them. He will more and 
more persuade them to improve his fulness. He will 
do great things beyond conception for them to all 
eternity. They should therefore, like David, sum- 
mon their souls, and all that is within them to praise, 
and bless his holy name. Psal. ciii. 1 — 6. 



157 



Sinners should now be persuaded. O for the per- 
suasive arts of the apostle, that if possible we might 
gain some ! Sinners should think on the shortness of 
time, the vanity of all sublunary enjoyments, and the 
endless duration of eternity. They should remember 
and believe, that there are only two places and con- 
ditions in the other world — the dungeons of darkness, 
and the mansions of glory. They should believe that 
they themselves must be in one or the other of them ; 
that they deserve hell ; and that, without an interest 
in Christ, they can never enter heaven. Hell is 
misery beyond conception. Knowing therefore the 
terror of the Lord we would persuade sinners ; and 
they should be persuaded. But, as we are unable, and 
they unwilling, may Jehovah the Spirit persuade 
them! 



SERMON VII. 



ISAIAH L. 4. 



The Lord God hath given me the tongue of the learned, 
that I should know how to speak a word in season to him 
that is weary, 

XvEADING this comforting declaration, one cannot 
but ask, of whom speaketh the prophet, of himself, 
or of some other ? Perhaps Isaiah might have some 
respect to the difficulties in his own work, and the 
encouragement he had to go on in it. A greater than 
Isaiah is here. In some preceding chapters the deli- 
verance from the Babylonish captivity is celebrated 
in most lofty strains. Lest, after the accomplishment, 
it should be thought that this deliverance appeared 
much greater, and more glorious in prophecy than in 
fact, when the Jews returned from Babylon in a poor 
condition ; the prophet in chap. xxix. shows, that the 
prophecy ultimately respected another redemption, 
which would as far surpass these expressions, as the 
Babylonish deliverance might seem to come short of 
them. The prophet has in his eye the redemption of 
the world by Jesus Christ, who is spoken of in the 
most elevated strains as God's servant, infinitely 
higher than Cyrus. 



160 



In this chapter God shows that those who were 
under calamities had themselves to blame. He nei- 
ther divorced them as their husband, nor sold them 
as their Father. Their not being delivered was not 
for want of power in him ; for, says he, " Is my hand 
shortened at all, that it cannot redeem ? or have I no 
power to deliver ? Behold, at my rebuke I dry up 
the sea, I make the rivers a wilderness." Sin was the 
cause. The text may be considered as a proclama- 
tion of comfort to those who were captives, till they 
should be released. It is designed to solace the 
hearts of weary saints and sinners to the end of time. 
Under the Old Testament dispensation, Christ com- 
forted the weary, and spake to them by his servants 
the prophets. In the fulness of time he spake in his 
own person. Then was this prophecy accomplished 
when he said, " Come unto me, all ye that labour 
and are heavy laden, and I will give you rest. Take 
my yoke upon you, and learn of me ; for I am meek 
and lowly in heart ; and ye shall find rest unto your 
souls." It is still fulfilled where Christ addresses 
sinners in his word and ordinances. It is the conti- 
nued comfort of the church, that Jehovah has given 
to Christ the tongue of the learned, that he should 
know how to speak a word in season to him that is 
weary. The phrase in the end of the verse, he 
wakeneth morning by morning, he wakeneth mine ear 
to hear as the learner, applied to Isaiah or any minis- 
ter, signifies, that God daily excited them to duty and 
assisted them in it : that to comfort others it behooved 
them to learn experimentally : and in order to give 
instructions to sinners, they must receive them from 



161 



God. Applied to Christ, the phrase intimates that 
God prepared him a body, and bored his ear ; — that 
day by day he listened to his Father that he might 
do his will ; that his holy human nature was animated 
and assisted in his arduous work ; and that to suc- 
cour and comfort the weary he learned obedience by 
suffering, and had an experimental acquaintance with 
their trials. 

In discoursing from these words I propose, 

First, To delineate the character of those for whom 
provision is made, — the weary. 

Secondly, To illustrate the gracious declaration, the 
Lord God hath given me the tongue of the learned, that I 
should know how to speak a word in season to the weary. 
After which I shall endeavour in the 

Third place, To explain the manner of procedure 
when Christ employs the tongue of the learned and 
refreshes the weary. 

I. I begin with delineating the character of those 
for whom provision is made. While all have access 
to Christ, the weary only will improve it. Till sin- 
ners feel themselves in that situation, they neither 
know their need of the tongue of the learned, nor will 
take the benefit of the gracious words of the Redeem- 
er. Therefore while Christ excludes none, he has 
persons of this description particularly in his eye. 

1. The weary may be known from the opposite 
character. As we learn what light is by darkness, so 

21 



162 



one description by the contrary. These of the oppo- 
site character are variously described in Scripture, 
and every account of them tends to illustrate that of 
the weary. They are said to be at ease in Zion. They 
neither feel their own misery, nor the affliction of 
Joseph. Sin within or around them gives them no 
trouble. They are neither disturbed by the dishon- 
our done to God, nor the hurt to themselves. They 
are not disquieted by the suggestions of Satan. Like 
a strong man he keeps the house in peace, and the 
goods undisturbed. They are led by him; but they 
are led willingly, and without reluctance. Having 
made a covenant with Hell and Death, these neither 
break nor disturb their ease. They are said to be 
asleep. If there is any difference between this branch 
of their character and the last, it denotes a higher 
degree of security. Sleep is the native effect of ease. 
The spiritually weary neither find sleep to their eyes, 
or slumber to their eyelids. There is nothing in the 
sleep of sinners calculated to make them weary. 
They are in a state both of insensibility and delusion. 
Their dreams are such as please them, and till they 
awake their disappointment is unknown. Should they 
attend to the external performance of duties, or make 
a profession, still they are asleep. Not so the weary. 
In both senses they may well say, Our eyes, debarred 
from rest and sleep, thou makest still to wake. They 
are said to be whole. While of this description they 
cannot be weary, and feel no need of Christ's com- 
forting medicine. A contrite heart and broken bones 
make persons uneasy, and keep them awake. As 
long as sinners are whole, they feel little or no pain. 



163 



It is far otherwise with the weary. They can scarcely 
tell where they feel most. They cry, as in Psa. xxxi. 
9, 10, " Have mercy upon me, O Lord, for I am in 
trouble : mine eye is consumed with grief, yea, my 
soul and my belly. For my life is spent with grief, 
and my years with sighing; my strength faileth be- 
cause of mine iniquity, and my bones are con- 
sumed." In figurative language, should they attempt 
to move and employ any member, they find them all 
defective and diseased. Their hand is withered. 
Their eye is blind from their birth. Their legs are 
lame, and their loins filled with a loathsome disease. 
They find in experience " that there is no soundness 
in the flesh because of the Lord's anger : neither is 
there any rest in their bones because of sin." They 
are said to be rich, and increased in goods, and standing 
in need of nothing. In direct opposition to this, the 
weary know and feel that " they are wretched, and 
miserable, and poor, and blind, and naked." Nay, 
these are the very things which make them weary. 
It is a great part of their distress that they are naked, 
and have nothing to cover their shame, and defend 
them from the storm ; and that they are blind, and 
neither see their danger nor deliverance. Extreme 
poverty completes their misery, and makes them 
weary, as they have nothing to buy food, medicine, 
or raiment. If Job was weary when a wind from 
every quarter blew down his son's house, and de- 
stroyed his children ; the weary find that all their 
refuges were built on sand. The waves and winds 
dashed against them with fury, and levelled them with 
the ground. Finding themselves destitute of shelter, 



164 



and uncertain but the next surge may hurl them into 
the ocean of destruction, they cannot but be weary. 
In fine, these of an opposite character either think 
little about eternity, or reckon themselves prepared for it. 
They have established a righteousness of their own, 
or trust to the general mercy of God. Having fasted 
twice a week, they are disposed to say, with the Phari- 
see, " God, I thank thee that I am not as other men are, 
extortioners, unjust, adulterers; or even as this publi- 
can :" or with the young man, " all these things have 
I kept from my youth up." I pray to God, do good 
to my neighbour, and injure no man; and I have no 
doubt of future acceptance and eternal reward. Like 
these, the weary in the text once thought themselves 
possessed of a righteousness of their own, enough to 
cover and cherish every part. Having wrought it 
out, they tried it on as a robe ; but to their sad disap- 
pointment, instead of finding it like the clean garment 
of salvation, or the seamless robe of righteousness, 
sufficient to defend and adorn, they found it only 
filthy rags. Viewing themselves in the mirror of the 
law, covered with their own righteousness; instead 
of easing the smart, the sight filled them with horror 
and made them more weary. Though disappointed 
when they tried it on in the day-time, they fondly 
thought it might ease their pain in the darkness and 
silence of the night. Here, too, they were sadly 
deceived. Stretching themselves on it, they found it 
too short; and from the crown of the head to the sole 
of the foot it made every member awfully weary. 
But, had their pain been tolerable, (as it was not) 
their covering was unspeakably too narrow. Thus- 



165 



neither day nor night, can they enjoy a moment's 
ease ; and how can they but be weary ! 

2. The weary may be known from other branches 
of the same character. As the careless and uncon- 
cerned are variously described, so are awakened 
sinners, and afflicted saints. These descriptions are 
characteristic of the weary. They labour and are 
heavy laden. Nothing is more calculated to make one 
weary than an insupportable load. They are sinners. 
They have got a discovery of their guilt, feel it a 
burden too heavy, and are ready to sink under it. 
They commonly have many other burdens. They 
are loaded with affliction, and tossed with tempta- 
tion. Their way, too, is difficult, and dangerous, and 
this makes them weary. They are poor in spirit and 
self-emptied. Formerly they trusted in themselves, 
but " the commandment came, sin revived, and they 
died." Now they see nothing about themselves that 
can either afford them the least ease at present, or 
ground to hope for it at any future period. Thus over- 
whelmed and in perplexity, they cry, all refuge failed 
me, and no man cared for my soul. They are hungry 
and thirsty. These sensations in the extreme, must 
make them w r eary. Hotly pursued by the law, and 
the terrors of the Lord, they thirst for water, and 
there is none. Far off in a distant country, like the 
prodigal, they hunger, and fain would eat ; but they 
can have no bread. In extreme want they would fill 
their bellies with the husks that the swine did eat ; 
and no man gave unto them. But, should they re- 
ceive the husks, like some roots they would neither 
satisfy their hunger nor abate their pain ; or rather, 



166 



like others, prove poisonous and destructive. What 
a sad state ! They have no bread and no husks ; 
are pined with hunger and have nothing to satisfy 
their wants. They are prisoners in a pit where there is 
no water. They feel their prison and their chains. 
They are hemmed in by the law, and the curse of 
God. They are condemned and bound with strong 
fetters. A cruel jailer waits their execution. Their 
tongue faileth for thirst, but their pit yields no water. 
True, they are prisoners of hope ; but they have not 
as yet felt the dew of Divine grace descending to 
solace their hearts. They are like poor criminals 
already condemned, and the gibbet erected — their 
execution determined, and the time uncertain, but 
wholly depending on the will of a Judge justly and 
highly incensed. In this situation they are repre- 
sented as willing to give every thing they have for 
relief, and much more than they ever had were it 
possible. In the language of Micah vi. 6, 7, they 
say, " Wherewith shall I come before the Lord, and 
bow myself before the high God ? Shall I come be- 
fore him with burnt-offerings, with calves of a year 
old ? Will the Lord be pleased with thousands of 
rams, or with ten thousands of rivers of oil ? Shall I 
give my first-born for my transgression, the fruit of 
my body for the sin of my soul ?" 

3. They are weary through great pressures which 
they presently feel. It is impossible to name all their 
pressures, or represent the weight of a single one. 
There is more weight in one sin, when the conscience 
is awakened, than men or angels can express. What 
then must be the pressures of innumerable evils, 



167 



when God sets them in order before sinners ? Look- 
ing over their lives, the weary see every period filled 
with guilt. The acts of sin are as the sand on the 
sea shore, and the aggravations innumerable. Once 
they made light of the divine curse ; but now they 
feel it a weighty pressure. They know it to be as 
great a reality as any sensible object, and more terri- 
ble in its nature and effects than a thousand temporal 
deaths in the most formidable shape. The highest 
gibbet or hottest furnace would be reckoned tolera- 
ble, could they be delivered from the curse. But 
this they scarcely reckon possible. Often they try to 
forget it, or shake it off; but it cleaves to them as 
the shadow to the body. Alone and in company, 
rising up and lying down, the hand writing of the 
curse is seen, and these words, terrible as thunder, 
fill their ears, " Cursed is every one that continueth 
not in all things which are written in the book of the 
law to do them." They know that, if not delivered, 
the inevitable consequence will be " Depart from 
me, ye cursed, into everlasting fire prepared for the 
devil and his angels." The accusations of conscience are 
an heavy pressure. Acting for the Judge, it cites the 
person, and reads the indictment, urges the demerit, 
and passes sentence without mercy. Their hearts 
condemn them, Wherever they go they carry along 
with them a crime and a court, a witness and a judge, 
the sentence and punishment. They are oppressed 
by the power and prevalence of sin. One would be 
ready to think that, when so affected with the guilt 
and danger of sin, if they could not atone for the 
past, they would offend no more. But sin is too 



168 



powerful to be interrupted by the fears of destruc- 
tion. The enmity of the old man at the law of God 
is too great to desist on hearing the threatenings. 
At the very moment the sinner is reviewing his guilt, 
sin is active, and increases the sum already incalcu- 
lable. In this situation, often sins of the deepest dye 
are committed. The heinous sin of unbelief, which 
rejects the counsel of God and his great salvation, 
prevails and is indulged. Satan is most diligent at 
such a crisis. It is impossible to conceive or express 
with what cruelty and assiduity he harasses. When 
lulled in security and false peace he did not disturb 
them. Now when they are awakened, he exerts 
himself to the utmost to aggravate their pain. If 
conscience forebodes fears, he makes them sevenfold. 
Would the weary indulge a single thought of mercy, 
he suggests that it is impossible to obtain it, and 
presumption to expect it. Were matters assuming a 
more favourable aspect, he casts another fiery dart 
and torments them. Under all these pressures, God's 
threatenings are familiar, and his promises seldom 
recollected : his arrows stick fast, and drink up their 
spirits, and they cannot but be weary ! 

4. They are weary through sore fighting after relief. 
Burdened with the pressures already named, they 
struggle hard for deliverance. Like the strong man 
in the agonies of death, they lay about them, and 
their own exertions make them weary. This struggle 
includes every attempt which awakened sinners make 
for relief. They go about to establish a righteous- 
ness of their own. They pray and vow. They aim 
at duties and enter into resolutions. Every thing 



169 



about their own righteousness is calculated to make 
them weary. It is burdensome to work it out ; and 
when well advanced, it is insignificant and of no avail. 
All their vows and resolutions are like Samson's 
cords before the sinful heart. They frequently re- 
peat them, and are always disappointed. Their 
hearts are pained with deep convictions of their sin 
and misery. They feel the spirit of bondage, and 
have much anguish and terror. So wedded are men 
to sin and a legal method of deliverance, that they 
often need to be shaken over hell to divorce their 
hearts from their own righteousness. With some 
these courses are of longer, and with others of 
shorter, duration. Following them, sinners truly 
weary themselves for very vanity. 

5. They are weary through fears that matters will 
never be better. Disappointed in all their past at- 
tempts, they look forward, and guess and fear. 
Their want of success in former endeavours seems to 
justify their desponding apprehensions. In this situ- 
ation their fears are numerous as the actings of the 
mind, and succeed one another as the harassed soul 
diversifies its object. If they think of God, they be- 
lieve that he is a just God, but are unable to conceive 
how he can be their Saviour. They are satisfied 
that he will by no means clear the guilty, and that 
he is of purer eyes than to behold iniquity. Turning 
their attention to the law, they see it broad, in full 
force, and inflexible. It insists on perfection, and 
condemns the least failure. With the highest au- 
thority, it shows them their transgressions, and 
pierces their hearts with its sting. If they think of 

22 



170 



ihe threatenings, they believe their veracity, and that 
they are directly against themselves. If their atten- 
tion is turned to sin and Satan, they see them enemies, 
mad, sworn, and unrelenting. Should they for a mo- 
ment leave all these objects, and once more attend 
to their own doings; what can they do which they 
have not done already ? And what success can they 
now expect when they had none before ? 

6. They are weary through being near to faint. 
Already greatly distressed, and apprehending that 
matters will never be better, it is no wonder that 
they should be ready to faint. Their past attempts, 
instead of proving that they have any strength, only 
discover their weakness. They now feel all God's 
billows passing over them, and expect every hour to 
be swallowed up. Should any try to administer con- 
solation, they consider it as too late, and rather shun 
it. Such kind offices and friendly attempts, instead 
of comforting their hearts, rather increase their sor- 
row, as only calculated to discover what others have 
gained, and they, in their apprehension, have lost. 
Every thing of this kind is considered as applying a 
plaister to a sore, when almost the last drop of blood 
is shed, or talking of scenes of social happiness to the 
man whose neck is fastened in the fatal rope. They 
consider such as acting a cruel, instead of a comforting 
part, and adding affliction to the afflicted. Is conso- 
lation then impossible ? Sure he would need the 
tongue of the learned who would try to comfort the 
heart in such a disconsolate condition ! Is such a 
one to be found ? There is one, an interpreter, one 
among a thousand who has the tongue of the learned; 



171 



and can speak a word in season to him that is 
wearjs ! 

There are others, besides these whom we have 
now described, who are also weary, and may expect 
a word in season from him who has the tongue of the 
learned. These are the saints. They were once in 
the condition already described ; but were shut up 
to the faith, and mercifully delivered. He who has 
the tongue of the learned spake a seasonable word, 
and said, Fear not, I will deliver from going down 
to the pit, for I have found a ransom i he said, I who 
speak unto thee am he : I am mighty to save, and 
your Saviour: be of good cheer, your sins are for- 
given. As he thus spake, he opened their ears and 
hearts to attend. They believed and had great joy. 
They knew in experience the kindness of youth and 
love of espousals. Happy days! They saw the 
Saviour, and bade defiance to their foes. They 
supped with him, and leaned on his bosom. Duties 
were their meat and drink, and ordinances the gate 
of heaven. They went from strength to strength, 
and did run the way of God's commandments with 
enlarged hearts. Happy days ! — but these are now 
gone, and the saints again find themselves weary ! 

The Lord's people, like awakened sinners, have 
many things which make them weary. We may 
specify the following : 

L Sometimes they sin away the Lord's presence^ 
and provoke him to depart. He is holy and jealous ; 
and when his countenance, so essential to the happi- 
ness of the soul, is misimproved; it will be with- 
drawn, at least as to sensible and sweet communion. 



172 



These who act improperly while enjoying the Lord's 
presence, will be made to lament with heavy hearts 
when he is absent. His absence and their lamenta- 
tions fill their hearts with sorrow, and make them 
weary. The spouse would not trouble herself to rise 
and open to her beloved; but she smarted before 
she found him. She had to rouse, rise, and run 
through the city, and suffer painful disappointments 
before she met with him whom her soul loved. 
Sometimes the Lord departs in sovereignty, and even 
then they that seek him will be weary. This was 
Job's case, when he cried, " O that I knew where I 
might find him, that I might come even to his seat ! 
Behold, I go forward, but he is not there ; and back- 
ward, but 1 cannot perceive him : on the left hand, 
where he doth work, but I cannot behold him : he 
hideth himself on the right hand, that I cannot see 
him." Job xxiii. 3, 8, 9. At other times he is pro- 
voked to depart, and says, as in Hosea v. 15, "I will 
go and return to my place, till they acknowledge 
their offence, and seek my face : in their affliction 
they will seek me early." Either way his absence 
is a great trial ; but when the Lord's people are 
conscious that they have a sinful hand in his de- 
parture, this doubles their distress. 

2. The strength of their enemies makes them 
weary. When the sun is down, beasts of the forest 
creep abroad. When the Lord is away, Satan rages, 
and sin seems to have recovered its former strength. 
Sometimes it runs out in one channel, sometimes in 
another. Now they are weary through the workings 
of unbelief, then through deadness and security. 



173 



Believers endeavour to oppose all their enemies 5 
but the trial, as with Samson, discovers that the 
Lord is departed. Satan now employs both deceit 
and violence, and often finds himself too successful. 
The Lord is away and the heart heavy ; and the 
saint finds himself nearly in the same situation as 
before conversion. He has little evidence of being 
in a gracious state, and is strongly tempted to con- 
clude the contrary. 

3. The Lord's people in this condition try duties 
and ordinances for their recovery; but these have 
lost their wonted virtue. Formerly they found them 
the house of God, and the gate of heaven. Now 
these pools are troubled, and their waters are no 
more healing. They frequently repeat the trial, but 
without the desired effect. Deadness pervades 
every exercise. Instead of their former sweet medi- 
tation, they can scarcely command a settled thought. 
Once they poured out their hearts with fervency and 
satisfaction; now their hearts are dead and their lips 
closed. Lately they heard the word as if none but 
themselves had been addressed. It was home, 
searching, and apposite. It opened up their disease, 
and pointed out the remedy. Seldom did they attend 
divine ordinances, without finding their own case un- 
folded with as much precision, as if the speaker had 
received information of what was in their hearts. 
Now he seems ignorant of their condition ; or rather 
they can neither attend to what he says nor apply it. 
A communion table was a Bethel. Now the thought 
of approaching it fills them with terror. They find 
themselves no better in any other duty, and this 



174 



affecting change makes them weary. Though most 
distressing, this situation is not without its advan- 
tages. It impresses them with a sense of their abso- 
lute dependance, both for strength and consolation, 
on him who has the tongue of the learned. 

4. They are weary through much outward fighting 
and many inward fears. They meet with much out- 
ward affliction. With some it is of long continuance, 
and they are chastened from their youth up. If the 
troubles of others are not equal in duration, they are 
measured out with greater severity. Some are in 
great outward want, and often, in human appearance, 
without any prospect of supply. In general, they are 
a poor and an afflicted people, " for whom the Lord 
loveth he chasteneth, and scourgeth every son whom 
he receiveth." They have many inward fears. One 
while they fear how they shall be supported under 
their trials ; at other times how they shall be delivered. 
One day their hearts are harassed with fears how 
they shall pass through the wilderness ; the next, how 
they shall get over Jordan. They are alternately 
perplexed with fearful apprehensions about duties 
and trials ; and very frequently lest they should be 
cast away. At this crisis one may almost as soon 
number the thoughts of the heart, as their disquieting 
fears. Reduced to extremity, they often raise foun- 
dations. Their former happy state, when the candle 
of the Lord shone upon them, they consider as delu- 
sory, and the consolation they then enjoyed as a 
mournful instance of self-deception. The evidences 
of grace, formerly comforting, are now gone ; and 
they dare not any more embrace or apply the pro- 



175 



mises which once ravished their hearts. In this 
distressed condition Satan does his utmost. His sug- 
gestions are cruel and malicious. Sharp and fiery 
are his darts. These only who have waded in the 
deep waters of temptation can form proper concep- 
tions of what the saints then suffer. 

Time would fail to enumerate the various trials 
which make the saints weary. We have many 
instances recorded in Scripture which merit the 
most serious consideration, and are written for our 
learning. The history of Job is an assemblage of 
trials. Perhaps there scarcely ever was an ingre- 
dient in the cup of others, grievous offences excepted, 
which was not in his. In David's lot there was an 
accumulation of the sharpest afflictions. Heman, in 
Psal. lxxxviii. gives an account of himself, which the 
dejected believer will find descriptive of his own case, 
and congenial to his feelings. Asaph was so tried, 
and affected with the seemingly unequal procedure 
of Providence, as nearly to conclude that religion 
was unprofitable, and that he had washed his hands 
in vain. Jeremiah was often in a spiritual pit still 
more deep and dark than the dungeon into which 
he was cast, and sometimes so reduced as to curse 
the day when he was born. If the saints in New 
Testament times have clearer light, they often meet 
with dispensations equally dark and distressing. — 
They are troubled on every side, greatly perplexed, 
and hotly persecuted. The saints will never find this 
world a peaceable or enticing abode. All who will 
live godly in Christ Jesus may lay their account with 



176 



constant opposition from an evil heart, a tempting 
devil, and a wicked world. 

And now, in the review of what has been said, we 
may at present infer, 

1. That all who are unconcerned about eternity 
and salvation are in a Christless condition. " They 
are aliens from the commonwealth of Israel, and 
strangers from the convenants of promise, having no 
hope, and without God in the world." When sin sits 
light, and duties are neglected; when the curse is 
neither felt nor feared, and when Gospel hearers care 
for none of these things, they may be sure that they 
are in an unconverted state. All who are in some 
degree thoughtful and concerned may never be 
turned to the Lord; but while sinners continue 
wholly thoughtless, they need have no hesitation 
about being in their natural state. The measure may 
be various, but salvation always begins in thought- 
fulness and concern. Till sinners see their deplora- 
ble situation, they will never think of getting out of 
it. The language of every sinner who comes to 
Christ will be, " I thought on my ways, and turned 
my feet unto thy testimonies." 

2. That there is hope in Israel about the case of 
the awakened sinner. His condition is perplexing, 
and he is distressed on every hand. But often when 
the night is at the darkest, the morning approaches. 
Christ's eye is upon him. His bowels are moved for 
him; and he waits the proper season of doing him 
good. The greatest hardships to which he is reduced 
are necessary. Christ is tender-hearted. He does 



177 



not afflict beyond what is requisite. The sinner will 
see this hereafter, and should now believe it. If less 
would wean him from sin and self, he would not be 
so tried ; but Christ is determined not to lose him. 
He will w r ean the heart from every other object to 
make room for himself. 

3. That awakened sinners should come immedi- 
ately unto Christ. They will never find satisfaction 
any where else. They should endeavour to get over 
their difficulties ; while they stay away, these never 
will be less. The number and magnitude of sins 
often deter the awakened soul from coming to Christ. 
By staying away they contract new guilt, instead of 
lessening the old. An interest in Christ alone can 
rectify matters. When taking thought of applying to 
the Saviour, they are afraid he will not receive them. 
They should consider his infinite condescension, his 
urging invitations, and free promises. These are a 
most satisfactory proof that the most heinous sins are 
no obstacle on his part. Hear his own words: 
" Come now, and let us reason together, saith the 
Lord : though your sins be as scarlet, they shall be 
as white as snow ; though they be red like crimson, 
they shall be as wool ; and him that cometh unto me 
I will in nowise cast out." While coming to Christ 
is the highest privilege, it is also the greatest duty : 
" and this is the commandment, that we should believe 
on the name of his Son, Jesus Christ." 

In fine, from this part of the subject we may infer, 
that if believers have lost their sweet enjoyments, 
and again are weary, they should inquire into the 
cause. They will commonly find it within them. 

23 



178 



Though the Lord is sovereign, yet when he with- 
draws, his design is to bring them to search and try 
their ways. If any sin is indulged, it should be con- 
fessed and forsaken. Faith should be exercised, and 
the blood of Christ improved anew. To make the 
saints submissive to this distressing state while it 
continues, they should meditate on the advantages 
of it It humbles them, and makes them self-emptied. 
It keeps them prayerful and dependant. It makes 
their souls follow hard after God. It fills them with 
longing for that place where the weary are at rest ; 
and while their warfare is protracted, makes them 
prize Him who has the tongue of the learned, and 
Can speak a word in season to him that is weary. 



SERMON Vin. 



ISAIAH L. 4. 



The Lord God hath given me the tongue of the learned, thai 
I should know how to speak a word in season to him that 
is weary. 

L HERE is an inconceivable fulness in Christ. Mul- 
titudes have been supplied from it, without diminishing 
it in the least degree. As it never can be exhausted, 
neither can it be fully unfolded. Many a tongue 
and pen have been employed in endeavouring to 
describe the fulness of the Redeemer, and many more 
will attempt the pleasing work. However penetrat- 
ing they may be, it will find them full employ, and 
they will hand it down to others as scarcely begun, 
instead of being accomplished. A perfect description 
of the Redeemer's fulness surpasses human and 
angelic powers. Every thing about him is fraught 
with consolation. His Gospel is glad tidings. While 
the names of the Saviour express his personal dignity, 
they also proclaim his care about his members. His 
relations are calculated to inspire the sinner with 
hope, and the saint with joy. There is something in 
him suited to support and comfort his people. Christ 
hath so ordered it, that his servants and people, 
through his blessing, are useful to one another. They 



180 



mutually reprove, exhort, and encourage. But there 
is always something which none can do but himself. 
However fitly men of the most shining talents, and 
distinguished for grace, may address the awakened 
sinner, or disconsolate saint ; they cannot ease the 
smart. Christ must speak himself. His word is 
always suitable and seasonable, powerful and com- 
forting, and carries its own evidence. As in every 
other thing Christ has the pre-eminence, so in this 
of speaking to the heart; for the Lord God hath 
given him the tongue of the learned, that he should 
know how to speak a word in season to him that is 
weary. 

In the former discourse we endeavoured to open 
the character of the weary, and now go on, as was 
proposed, 

II. To illustrate the gracious declaration, The 
Lord God hath given me the tongue of the learned, 
that I should know how to speak a word in season to 
him that is weary. 

1. This declaration imports that the weary are 
Christ's peculiar charge. It is a faithful saying, that 
he came to save the chief of sinners. It was designed 
by his enemies as a reproach, that he was the friend 
of publicans and sinners ; but he gloried in it. All 
without exception are called and invited to receive 
him. Nothing can be more explicit than the unlimit- 
ed offer of salvation to sinners of every description. 
They who confine the Gospel offer, act in direct 
opposition to him who said, " Unto you, O men, I 
call ; and my voice is to the sons of men. Ho, every 



181 



one that thirsteth, come ye to the waters ; and he that 
hath no money, come ye, buy and eat ; yea, come, 
buy wine and milk without money and without 
price. Him that cometh unto me I will in nowise 
cast out. And the Spirit and the bride say, Come ; 
and let him that heareth say, Come; and let him 
that is athirst come; and whosoever will, let him 
take the water of life freely." But, while all are 
called, these only who are burdened and distressed 
will apply for relief. These only who are broken- 
hearted, and full of sores, will employ the great 
Physician. The weary are most particularly in- 
vited. Groaning under pressures, as we have seen, 
and sinking under a sense of guilt, while they greatly 
need relief, they tremble to apply for it. Distressed 
with their own unworthiness, and loathing themselves, 
they apprehend that they must be infinitely more 
objects of abhorrence to Christ. To dispel their 
fears, and encourage their hearts, he addresses them 
in a very particular manner. Many of the promises 
and invitations are most apposite to the weary. When 
he opened his mouth to pronounce blessings, he be- 
gan with the poor in spirit, and the weary. All the 
Bible over, the Lord speaks most frequently, and 
emphatically, to such as are weary ; otherwise the 
promise of relief and consolation could be no induce- 
ment to bring them to him. The text is replete with 
comfort. While the Saviour's work lies among sin- 
ners, it is worthy of observation, and should be at- 
tended to by the disconsolate and dejected, that 
Christ does not say, The Lord God hath given me 
the tongue of the learned that I should know how to 



182 



speak a word in season — to the legalist and self- 
justiciary, the rich and increased in goods, or such as 
apprehend that they are more holy than others, or to 
the penitent ; — but, the Lord God hath given me the 
tongue of the learned that I should know how to 
speak a word in season to him that is weary ! 

2. This gracious declaration implies that all the 
Persons of the Godhead are concerned about the 
weary, and had their case under consideration from 
all eternity. Christ is evidently concerned. He 
is the great speaker, and is qualified with the tongue 
of the learned. He it was who immediately con- 
ducted Israel out of Egypt, wrought wonders for them 
in the wilderness, and introduced them into the land of 
promise. He satiated every weary and sorrowful soul, 
and turned their sadness into joy. All the saints under 
the Old Testament bear testimony to his gracious 
condescension and support under their pressures. 
When in this world, his attendants commonly were 
the poor in spirit and the weary. If crowds gathered 
about him, it was to see his wonders, or eat of his 
loaves. The blind and lame, the deaf and diseased, 
the dejected and the demoniacs, had business of far 
greater importance. Now in his exalted state, his 
condescension is not lessened, and the weary of every 
description should still apply. He is among them as 
one that serveth. The Holy Spirit was given to him 
above measure. He was anointed with the oil of 
gladness above his fellows. The tongue of the 
learned, including gifts and graces, and every requi- 
site qualification, Christ received from the Holy 
Ghost. Thus he said, Isaiah lxi. 1—3, " The Spirit 



183 



of the Lord God is upon me : because the Lord hath 
anointed me to preach good tidings unto the meek : 
he hath sent me to bind up the broken-hearted, to 
proclaim liberty to the captives, and the opening of 
the prison to them that are bound ; to proclaim the 
acceptable year of the Lord, and the day of ven- 
geance of our God ; to comfort all that mourn ; to 
appoint unto them that mourn in Zion, to give unto 
them beauty for ashes, the oil of joy for mourning, 
the garment of praise for the spirit of heaviness ;" and 
all these gracious influences he communicates to his 
people according to their necessities. While Christ 
was furnished with every requisite qualification im- 
mediately by the Spirit, it was by the appointment of 
Jehovah the Father. He set him up from everlasting. 
He established him in the great office of Mediator. 
From the Father he received all the souls to whom 
he was to speak a word in season. The Messiah 
always asserted the will of his Father in his mission, 
both in the prophecies of the Old Testament, and his 
history in the New. He said, Psal. xl. 6, Sacrifice 
and offering thou didst not desire ; mine ears hast 
thou opened ; or as quoted by the apostle, Heb. x. 5, 
A body hast thou prepared me. He invariably spake 
of himself in the days of his flesh, as sent and sealed 
by his Father. 

The case of the weary was on the heart of these 
three Persons from all eternity ; and every thing about 
their situation was adjusted. It was fixed irrever- 
sibly, how, where, and when, they should feel them- 
selves weary ; and the words in season which Christ 
should speak were likewise determined. From eter- 



184 



nity the \ery moment was settled when they should 
be in a ease similar to that of the prodigal, when he 
thought of returning, and when they should find 
themselves in weariness and want. Then too it was 
fixed who should be the under-speaker, and what his 
subject ; where it should be delivered, and on what 
occasion. And the purpose of the Lord shall stand. 
The stoutest self-justiciary, and all the herd of infi- 
dels, with all the cruelties of persecution, can neither 
stop, alter, or protract the efficacy of the tongue of 
the learned for a single moment. Providence brings 
the person to the place ; the Holy Ghost puts him 
into the case of the weary, and then Christ speaks a 
word in season. Then shall the prey be taken from 
the mighty, and the lawful captive delivered ! Little 
do the weary think that their extremity is the oppor- 
tunity, fixed from eternity, to speak a word in season, 
and for which Christ has been waiting that he may 
be gracious. Did he speak sooner, he would seem as 
one that mocketh. Did he wait longer, the weary 
soul would sink beneath the stream. 

3. It imports that our Emmanuel has all the quali- 
fications requisite for relieving weary souls, and that 
his human nature, with all its furniture, was given 
him for this end, in subordination to the glory of 
God. He is the true God. As a divine person he 
knows the case of the weary. When they attempt to 
open their condition to a fellow-creature, however 
dear, the face of the listening friend often discovers 
that he cannot comprehend the complaint. There 
is a something which he cannot conceive. Nor can it 
be otherwise, when the weary themselves are unable 



185 



to express it, supposing the friend to have been in a 
similar situation ; still, as in human faces, there is a 
distinguishing feature in every case, which diversifies 
it from all others. Thus the most sympathizing 
friends know the outlines only, or general condition ; 
but God understands the secrets of the heart. The 
Lord Jesus made up all the ingredients in the cup 
which makes them weary. He mingled them, and 
made them drink it in the proper season. Thus he 
cannot but know how to deliver, and speak a word 
in season. 

He is man. In his human nature he knows, in ex- 
perience, what it is to be weary. Though he had 
not experience of the power and pollution of sin, he 
felt something corresponding when his holy soul was 
tempted. He actually experienced the other pres- 
sures of the weary, being in all points tempted like 
as they are. He bare the guilt of sin in his own 
body on the tree. He poured out his soul. He was 
hungry and destitute, and had no where to lay his 
head. He could scarcely refresh himself with a sound 
sleep without being overtaken by a tempest from the 
natural elements, or the still more violent storm of 
persecution. Like strong bulls of Bashan, his ene- 
mies compassed his death, with unrelenting fury. 
Forty weary days was he tempted of the devil in the 
wilderness, and was assailed with innumerable other 
attacks of shorter duration. He severely felt the 
pressure of outward distress, when he said, I may 
tell all my bones ; and cried, I thirst. His Father 
put the cup of wrath into his hand, and he drank the 
bitter dregs. He well knew the painful trial of de- 

24 



186 



sertion, when he cried, " My God, my God, why hast 
thou forsaken me ? Why art thou so far from help- 
ing me, and from the words of my roaring ! O my 
God, I cry in the day time, but thou hearest not ; and 
in the night season, and am not silent." He had trial 
of cruel mocking. " He was a worm and no man, a 
reproach of men and despised by the people ; and 
all who saw him laughed him to scorn." At last he 
died, the cursed and ignominious death of the cross. 
In an unequalled manner, he learned obedience by 
the things which he suffered ; and experimentally 
knows how to succour them that are tempted. Never 
could any with equal propriety say, 

" And touch'd with miseries myself have known, 
I view, with pity, woes so like my own." 

4. More particularly, Christ's having the tongue of 
the learned implies, that what he says must be very com- 
forting in its own nature. 

Addressing the weary, should the speaker be ever 
so learned, and charm ever so wisely, it would be to 
no purpose, unless the message be comfortable. But 
surely He must speak consolation himself, who gave 
that charge to his servants, Isaiah xl. 1,2, " Comfort 
ye, comfort ye my people, saith your God. Speak ye 
comfortably to Jerusalem, and cry unto her, that her 
warfare is accomplished, that her iniquity is par- 
doned ; for she hath received at the Lord's hand 
double for all her sins." The Lord Jesus assures us 
that his message is most comfortable, when, as al- 
ready quoted, he declared, Isaiah lxi. 1, that he was 
anointed to preach good tidings. This was the pas- 



187 



sage from which he opened his ministry, as we find 
Luke iv. 18. Having expounded it " all bare him 
witness, and wondered at the gracious words which 
proceeded out of his mouth." 

To open the comforting nature of Christ's message, 
would be to open up the whole Gospel. Grace is 
the amount : Grace to the chief of sinners. He came 
to unfold all the grace and blessings of the new 
covenant. He came to declare and ratify all the 
promises. He took upon himself the old covenant. 
He fulfilled its precepts, and endured its penalty. 
He left nothing for the weary soul to do, but to come 
under his shadow, receive his righteousness, and 
share of his salvation. The amount of what he says 
is, " Look unto me, all ye ends of the earth, and be 
ye saved." Addressing a weary soul in his day of 
power, he commonly unfolds some special part of the 
glad tidings, and that as a key to the whole. He 
makes some see the veracity, and taste the sweetness 
of one promise, and some another. To one weary 
soul he says, Though your sins be as scarlet and 
crimson, I will make them white as wool and snow. 
To another he makes that powerful intimation, " I 
will be merciful to your unrighteousness, and your 
sins and your iniquities will I remember no more." 
To a third he discovers himself in his majesty and 
meekness, his ability and willingness to save, and 
says, " I that speak unto thee am He." Whatever 
part of his gracious message, whether promise or 
invitation, he sends home to the heart, he prefaces 
it with such an intimation as, " Fear not, only be- 
lieve," or, " Be of good cheer, it is I, be not afraid." 



188 



It is of the last moment to weary souls, not only 
to be apprized of the gracious matter, but to be 
certified of its infallible veracity, and that it is well 
attested. To make it the source of consolation, they 
must also be assured that the benefits exhibited are 
suitable and free, and that, vile as they see them- 
selves to be, they have equal access and welcome with 
any of Adam's race. All these things Christ gradually 
unfolds, and begins his message with these gracious 
words, " I that speak in righteousness, mighty to save." 
Above all, he discovers his own blood as what has 
made a full atonement for sin, and shows that it is of 
infinite value and efficacy. He declares that God is 
in him well pleased and reconciled ; and that fury is 
no more in him. Then he invites the weary to come 
to him for rest, and at last shuts them up to the faith. 
Then their bands are loosed, and their fetters 
knocked off! They are brought out of prison, and 
have beauty for ashes, and the oil of joy for mourn- 
ing. The sweets of redeeming love are now tasted. 
They drink the solacing streams of that river which 
gladdens the city of God. The greater their anguish 
was when the sword of Divine vengeance seemed 
lifted up to strike the fatal blow, and send them into 
everlasting destruction, the greater is their joy 
when, now pardoned at such expense, they taste 
the sweets of liberty and life. They begin to know 
the kindness of youth, and love of espousals. Be- 
lieving, they rejoice with joy unspeakable and full of 
glory. 

5. Christ's having the tongue of the learned im- 
plies, that his comforting message is delivered in a 






189 



very peculiar manner. Much depends on the manner. 
In this respect Christ infinitely excels all others, and 
never man spake like him. To open his manner 
would lead to a consideration of two things of vast 
magnitude, namely, the way he addressed weary 
souls when m this world, and the way that he speaks 
to them in his exalted state. The first casts great 
light upon the second. When he tabernacled in the 
flesh he addressed the weary with infinite wisdom. At 
a very early period he was found disputing with the 
doctors, and before his claim to Divinity and Messiah- 
ship was known, his wisdom was admired. He never 
opened his mouth without unfolding the treasures of 
wisdom. His friends admired him ; and his enemies, 
filled with malice, said, Whence has this man this 
wisdom ? When he spake to the weary, he evidenced 
that he knew all their difficulties and perplexities. 
He does the same still. He spake with authority. 
There was a remarkable difference between him and 
the scribes. He delivered his doctrine with that 
authority which became one who was certain that he 
declared the will of God by special commission. He 
spake with an authority which reached the heart, 
and made the strongest opposition vanish. Without 
proposing any inducements, or waiting to argue, he 
said to Matthew the publican, Follow me ; and he in- 
stantly left all and followed him. He said to Zac- 
cheus, Come down, this day I must abide at thy house ; 
and he made haste, and came down, and received 
him joyfully. He spake with amazing meekness. — 
While he reproved his enemies with fidelity and 
sharpness, he addressed the weary with unparalleled 



190 



meekness. To one accused of adultery he said, 
" Woman, where are those thine accusers ? hath no 
man condemned thee ? she said, No man, Lord : and 
Jesus said unto her, neither do I condemn thee : go, 
and sin no more." He said to a certain Pharisee, 
" Thou gavest me no water for my feet ; but this 
woman hath washed my feet with tears, and wiped 
them with the hairs of her head : and he said unto 
her, Thy sins are forgiven." To the blind beggar 
at Jericho, who cried for mercy as he passed by, 
he said, What wilt thou that I shall do unto thee ? 
and he pardoned his sins and opened his eyes. He 
spake with great familiarity and plainness. To the 
woman at Jacob's well he made a discovery of herself 
and himself and said, I that speak unto thee am He. 
When Mary wept and thought she spake to the gar- 
dener ; he said unto her, in his usual manner, Mary : 
she turned herself and said unto him, Rabboni. Often 
he addressed himself to his disciples with the utmost 
familiarity; and gave convincing proof to all who 
applied, that he was of easy access. He spake with 
amazing grace. He declared he came not to call the 
righteous but sinners to repentance, and gloried in 
being the friend of publicans and sinners. The 
greatness and number, the odious nature and 
heinous aggravations of sins never made him reject 
any who applied to him. The greatest sinners were 
pardoned, while the self-righteous were left in their 
sins. He spake in a most suitable manner, and in the 
fittest season. After taking the best aim, the most 
polished instruments can only shoot their arrow at a 
venture ; but Christ never missed his mark. He hit 



191 



with unerring exactness both the case and the season. 
To the self-justiciary, bent upon meriting heaven, he 
said, Keep the commandments. If any insisted it was 
done, he detected the insincerity by an injunction to 
sell all and follow him. To a night disciple, who 
had not courage to confess him openly, he opened 
up regeneration. To the weary soul he immediately 
laid open his own fulness, and spake of nothing but 
pardon and peace. How seasonably did he address 
the expiring thief, when he said, To-day shalt thou 
be with me in paradise. 

6. It implies that he speaks with energy and to the 
heart. In this respect he differs infinitely from all 
other speakers. The energy of others falls short of 
the dignity of the subject; and they can only speak 
to the outward ear. Vast as the subject is, when he 
speaks, he adds dignity to it; and whenever he 
pleases, reaches the most obstinate heart. This par- 
ticular cannot be better illustrated than by these 
words, Hosea ii. 14, " Therefore behold, I will allure 
her, and bring her into the wilderness, and speak 
comfortably unto her," or, as it might be read, to her 
heart. This is a most gracious promise, and a pattern 
of the method he adopts in bringing sinners to share 
of his salvation. He brings them into the wilderness, 
that is, he puis them into the case of the weary, and 
then speaks peace and comfort to the heart. In re- 
spect of energy, when in this world, he so spake as 
to overawe his enemies. Once by a word he made 
them fall backward to the ground. Often he so spake 
as to convince and silence them. He addressed his 
friends with peculiar virtue, and spake in the power 



192 



and energy of the Spirit. He brake the power of the 
strongest lust, and dispelled the most tormenting fear. 
In their greatest disquietude, he spake peace, and 
his words conveyed consolation. He did secretly 
and silently to weary souls something similar to what 
he did openly to his apostles : He breathed on them, 
and said, Receive the Holy Ghost. While his words 
were accompanied with the power of the Spirit in all 
his characters, he particularly made the weary ac- 
quainted with him in that of the Comforter, so suited 
to their condition. When his disciples were discon- 
solate he spake much about the Comforter in the 
fourteenth and some following chapters of John's 
Gospel — a passage still adapted to strengthen and 
refresh the dejected. He speaks to the heart. His 
chief concern is with the heart. When stout, he 
breaks it : when broken, he heals it : when healed, he 
comforts it : and when partly comforted, he promises 
full consolation. 

7. It implies that Christ knows and improves the fit 
season for speaking to the weary. " A word spoken 
in due season, how good is it !" His servants often 
mistake the best season, but he knows it with infinite 
exactness. They would often apply consolation be- 
fore the heart be sufficiently broken and weary. 
They would have the burden taken off before it be 
half heavy, or long enough carried. They would 
heal the wound before the putrid matter be carried 
off. In all these cases the consolation would be 
weak and inefficacious, because unseasonable. The 
love of Christ as far exceeds the love of his most 
favoured servants, as his infinite wisdom surpasses 



193 



their scanty knowledge. If they who watch for souls 
often mistake the season, much more do the weary 
themselves misapprehend it. Often they are for lay- 
ing down the cross, when Christ sees it necessary for 
them to take it up, and walk on. They are for 
being taken from the field of battle, when Christ en- 
joins them to fight. They ardently desire to drink 
of living fountains of water within the vail, when 
Christ sees it requisite for his glory, and their spiri- 
tual advantage, that they should take a few draughts 
more of the waters of Marah. They grasp at comfort 
in this and the other ordinance, while he designs that 
they go a little farther. They are short-sighted and 
impatient. He is wise, and takes care of their best 
interest. 

8. It is also implied in this declaration that Christ 
makes use of the tongue of the learned in the still 
small voice of his word and ordinances. He goes 
forth to the lanes and streets, and thither the weary 
must repair. The bulk of mankind have no relish 
for the Lord's word. It does not promise the articles 
which are their favourite objects ; and when they 
read it, it has no savour or relish. The weary soul 
applies to it as the great store-house of the blessings 
he stands in need of, and the alone source of conso- 
lation. Applying, he finds it both infinitely suitable 
and excellent. Reading it under the influences of the 
Spirit he cries, It is the voice of my beloved, or in 
allusion to the woman of Samaria, Come, see a book 
which tells me all I ever did, is it not divine ! Christ 
also speaks with the tongue of the learned in his 
ordinances. While the greatest part say of the Sab- 

25 



194 



bath, What a weariness is it — the language of the dis- 
consolate is, How lovely is thy dwelling-place! — 
There they sit under his shadow with great delight. 
Unconverted sinners may give outward attendance, 
but " hearing they do not hear." They hear an out- 
ward voice or tongue; but the weary hear Christ 
addressing themselves. They are like Paul in the 
midst of his companions on the way to Damascus. 
These who were with him only heard a sound which 
they did not understand, and which produced no 
good effects. He heard a distinct articulate voice, 
addressed to himself. The weary either hear the 
same words, or words of the same import. The 
Lord Jesus powerfully addresses them and says, It 
is hard for you any longer to kick or oppose me : I 
am Jesus — a Saviour : I am Jesus of Nazareth — pro- 
mised of God, and in whom all the prophecies are 
fulfilled : I come as the Lord's anointed to save your- 
selves. As Paul when he heard the voice saw a 
bright shining glory ; the Lord shines into their hearts, 
and they behold his glory, the glory as of the only 
begotten of the Father, and they get a sight of him 
as altogether lovely. Much passes between Christ 
and his people in ordinances. They pour out their 
hearts, and his secret is with them. The world may 
look upon it as deception ; but there is something 
about Christ's voice which distinguishes it from all 
others, and his sheep know his voice, and follow him. 
It now remains, 

III. To explain the manner of procedure, when 
Christ employs the tongue of the learned, and re- 
freshes the weary. 



195 



1. He gives them a deep sense of their condition, 
and makes them feel that they are weary. He kills 
before he makes alive. Without his interference 
they would continue dead and secure, dissipated and 
thoughtless. Drenched in the pleasures, or engrossed 
about the profits, of this world, they would never 
think to any purpose about the other. Without his 
efficacious teaching, they would continue ignorant of 
God and his law; strangers to themselves and their 
true condition ; and unacquainted with their infinite 
debt, and approaching reckoning. Without him, like 
persons in an agreeable delusion, they would sleep 
on till in hell they should lift up their eyes. From 
eternity he thought on them in their low estate, and 
purposed their salvation. His love is immutable. 
The season of their deliverance approaches. He 
now undeceives them, and brings them to considera- 
tion. The commandment comes. He discovers the 
evil and danger of sin ; and by his Spirit, as a spirit 
of bondage, makes them to tremble and fear. They 
have new and unthought-of discoveries. Many ques- 
tions, which never occurred before, are now habitu- 
ally and seriously revolved in their minds. They feel 
themselves as unhappy and restless in their present 
situation, as they apprehended themselves safe and 
comfortable in their former condition; and they 
wonder how they did not sooner discover their dan- 
ger, and detect their delusion. Their former peace 
now aggravates their misery and distress. They are 
sensible that they had kindled a fire, compassed them- 
selves about with sparks, and walked in the light of 
their own fire ; and they are exceedingly astonished 



196 



that they have not received this of God's hand, to lie 
down in everlasting sorrow. 

2. He makes a lively and impressing discovery that 
all others are comforters of no value. Brought to the 
condition already described, they need comfort, and 
cannot be without it. Many methods occur to their 
minds, and they try them all. Instead of giving satis- 
faction, every trial is a new disappointment, and 
proves vexation of spirit. They grow worse and 
worse. AH refuge fails, and they have no help of 
man at all. The Lord allows them to continue seek- 
ing consolation at the broken cisterns of the creature, 
till they learn experimentally that these neither have 
nor can hold water. Like persons in absolute neces- 
sity, though they have been often disappointed, they 
make a fresh experiment. Hitherto unacquainted 
with the method of grace, they go about to establish a 
righteousness of their own, and, as we have seen 
already, attend to the external performance of many 
duties. All these courses, instead of atoning for the 
guilt, or breaking the power of sin, only discover the 
greatness of the one, and add fresh vigour to the 
other. Their sin and sorrow seem to keep pace with 
one another. With anxious and concerned eye they 
look to this and that duty — this and the other crea- 
ture for relief: but every one of these makes answer, 
It is not in me. 

3. He persuades them that he is well acquainted 
with their case, and that if He cannot or will not help 
them, no other can or will. There is something wrought 
within them which convinces and persuades them 
that he perfectly knows their condition. What it is 



197 



they cannot describe ; but they think more about him 
than formerly. They read and hear what he has 
done for others. They meditate on his great love 
displayed so illustriously in his sufferings. They turn 
their attention to his promises, and would rejoice if 
they could only venture to apply them. They con- 
clude that, if ever they are delivered, their relief must 
come from him. They begin to see, that should any 
others insinuate that they could work deliverance, 
it would be unsafe and dangerous to have the least 
dependance on them. They remember that they 
must meet him at his dread tribunal, that to Him they 
must give an account of all they have done, and that 
by him they must be finally acquitted or condemned. 
That last and important day engrosses their attention. 
Unless they have good hopes that matters are settled 
with him, their souls refuse consolation. They begin 
to consider if it is possible that he can save such guilty 
sinners as they are ; and if there be the least degree 
of probability that he will do it. In this train of 
thought they are led to consider the character and 
conduct of those on whom he has bestowed mercy. 
In these they find an amazing display of long-suffering 
for a pattern and encouragement to them who should 
afterward believe. They consider the boundless na- 
ture of his merit and grace. They consider his strong 
assurances and gracious invitations. Thus exercised, 
they are dreadfully discouraged by unbelief, and op- 
posed by Satan. These inveterate enemies of the sal- 
vation of sinners constantly upbraid them with every 
crime. Collecting all their sins, these cruel foes raise 
them up as an insurmountable barrier between the Sa- 



198 



viour and their souls. Long do they stand here fearing 
that it will continue an insuperable obstacle. But while 
these enemies make powerful exertions in the hearts 
of the weary, there are other agents equally active, 
and still more powerful. Christ and his Spirit are 
pouring in divine influences, and shutting them up to 
the faith. About this period they are brought at least 
to say, " Who knoweth if he will return and repent, 
and leave a blessing behind him !" 

4. He now secretly inclines and enables them to 
spread their case before him, and cry for mercy. 
Before they apprehend in the least degree that he 
has spoken to them with the comforting tongue of the 
learned ; he makes them cry to him with the weary 
tongue of the perishing sinner. In every conversion, 
Christ, by his Spirit, is the first agent and speaker in 
fact ; but the weary the first in his own apprehension. 
Destitute and starving, the prodigal thought of re- 
turning: to his father's house. Little did he then 
apprehend that such a thought would never have 
occurred to him had it not been produced by his 
Father. The jailer never would have asked in such a 
manner, What shall I do to be saved ? had not the 
question been powerfully suggested by the Saviour. 
It is so with every sinner. The Lord works in their 
hearts, and constrains them to seek salvation. He 
humbles and convinces them, that they may see their 
necessity. He lays them low that they may cry for 
mercy. He pinches them on every side that they may 
seek the blessing even at a mere peradventure. He 
keeps them crying, that their hearts may be filled 
with insatiable desire ; and he waits a little, that they 



199 



may be fully sensible that he alone can bless the sin- 
ner, and speak a word in season to him that is weary. 

5. The Lord Jesus constrains them to hearken and 
listen if any gracious words will proceed out of his 
mouth in return to their cries. However hopeless 
their condition may appear, now they wait and listen. 
If they cannot say, we will hear what God the Lord 
will speak : at any rate they determine to hearken if 
he will speak. They know he speaks peace to his 
saints; and to be among that number is their one 
desire ; though hitherto they dare not presume that 
they are among these favoured ones. After all, they 
cannot but recollect that his saints were great sin- 
ners, when he first spake peace to their hearts ; and 
a ray of hope begins to animate their souls. The 
least degree of rest and comfort at once refreshes 
and supports them. They continue crying ; and the 
very thought that he may be gracious invigorates 
their souls, and reinforces their strength. 

6. He commonly allows them to meet with some 
discouragement either from the wiles of the adversa- 
ry, or a little well-timed delay on his own part 
The more they are reduced, and the lower they are 
brought ; the more are their minds qualified for re- 
ceiving comfort, and they become as it were the 
more capacious. They will be the more certain too 
that their consolation comes from the right quarter. 
At such a crisis Satan is uncommonly active, and his 
exertions most vigorous. He furnishes unbelief with 
every possible argument, and adds every degree of 
strength and force he can to the reasoning. He 
musters up every objection against the Lord's mercy- 



200 



He acts as an angel of light. The objections he 
urges against believing become the more trying to 
the weary, as they seem to flow from a regard to the 
glory and honour of the Lord. Satan and unbelief 
suggest and insinuate that it would tarnish Divine 
holiness to take notice of such a sinner, and that an 
expectation of mercy would be presumption, and that 
were they better they might perhaps apply; but in 
their present sinful plight they ought to desist. 
Christ has the wisest reasons for his well-timed de- 
lays. These will be discovered in due time to the 
weary. The longer they cry, Divine mercy will have 
the greater relish. The more they are reduced to 
self-despair, the more directly will they come to 
Jesus. The lower they lie, the more will divine 
grace be exalted in lifting them up. 

Lastly, he keeps them firmly resolved to listen to 
no discouragement, and at length with the tongue of 
the learned he speaks a word in season. Often their 
discouragements seem wholly to deject their souls, 
enervate their strength, and exhaust their patience. 
But hpwever unconscious of it, " they have hope as 
an anchor of the soul, both sure and steadfast, and 
which entereth into that within the vail." Viewing a 
vessel at some distance, and ignorant of her lying at 
anchor, one would apprehend that, by the combined 
violence of the winds and waves, she would be 
dashed in pieces against the neighbouring rock, or 
sink beneath the swelling surge. But she rides safe 
at anchor. Many a storm has the weary soul endured. 
Already tempest-tossed, she fears the next will over- 
whelm her. But she has the anchor. of hope fixed 






201 



within the vail. Apprehended by Christ, and sup- 
ported by his omnipotent arm, she will weather every 
storm, listen to no discouragement, and in the Lord's 
time hear a word in season. 

At length Christ speaks himself, and they listen to the 
tongue of the learned. The way they are led to 
conclude that he speaks is worthy of notice. They 
see no vision, nor hear any audible voice. In the 
duty of prayer, to which they are not now strangers, 
they begin to experience an assistance in their cries, 
a supply of suitable matter, a fervency of spirit, and 
gracious affections beyond their own power. Turn- 
ing to the Lord's word their hearts are fixed. They 
are impressed with the majesty and grace of Jeho- 
vah. They discover that the vilest sinner has an 
immediate and full warrant to apply the richest 
promise; and they endeavour to apply it. In the 
very attempt they experience a strength superior to 
their own; and the effect is present support and 
peace. They resolve again to try the same course, 
and again they experience the same happy effects. 
Attending upon the Lord in the ordinances of his 
grace, they know experimentally the meaning of that 
gracious declaration, Isaiah lvii. 19, "I create the 
fruit of the lips ; Peace, peace to him that is far off; 
and to him that is near, saith the Lord ; and I will 
heal him." They see their peace created by Jehovah, 
in the means of his own appointment. They now 
listen to the Lord's voice in his word, and experience 
effects evidently divine. 

26 



202 



We shall now conclude with some practical im- 
provement, and from this part of the subject we may- 
infer, 

1. That the Lord's work on the human heart is a 
great mystery. Scarcely at any period do the Lord's 
people understand fully what they feel; and they 
never can express it. Under convictions, often they 
cannot make language of their anguish of heart, and 
sometimes can give little account how it began. At 
their first awakening, they are ignorant of the great 
agent who brought them into such a condition, and 
of his gracious design. While every thing conspires 
to advance their best interest, they conclude that 
all is against them. The language of the weary often 
is that their hope is cut off, and they must perish. 
At the first implantation of grace, they scarcely know 
its nature, or how it is produced. When greatly 
dejected, and their sorrow at its height, it is most 
mysterious how a sentence or two from the Bible 
should irradiate their minds and solace their hearts. 
The continued communion which they have with the 
Lord Jesus, by means of his word, is also a great 
mystery. Most emphatic are the words of the Re- 
deemer, " The wind bloweth where it listeth, and 
thou nearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth : so is every 
one that is born of the Spirit." 

2. That instead of being dissatisfied with their 
sorrow and vexation, awakened sinners should be 
thankful and bless the Lord. Allowing the worst 
that the most disconsolate can say, it is surely better 



203 



to foresee danger, than fall headlong into it unawares. 
Without a sight of sin, the Saviour can never be 
sought or esteemed ; and without being apprized of 
future wrath, sinners will never attempt to flee from 
it. Without the power of the Spirit, the most pointed 
external warnings will produce no happy effects- 
Much better endure sharp convictions for a short 
season here, than in hell without end. The keener 
the smart, and the sharper the suffering, there is the 
greater likelihood that application will be made to 
Christ. 

3. That the Saviour is infinitely qualified for every 
part of the work of salvation. He can subdue the 
stoutest, and awaken the most careless. He can 
teach the most ignorant, and give eyes to the blind. 
He can empty the most self-sufficient, and fill the 
hungry with good things. He can bring the man most 
intoxicated with his own excellencies to his right 
senses ; and exalt the poor sinner so abashed and 
dejected with his own un worthiness that he cannot 
so much as lift up his eyes to heaven. He can kill 
and make alive. He knows and improves the best 
season for every part of his work. He can make 
every situation in which the sinner may be, and 
every event which passes over him, conducive to his 
own glory and the salvation of the soul. When his 
own people wax fat and forget him, he hides his face 
and they are troubled. Should they vainly imagine 
that their mountain stands strong, he can soon make 
them weary. Near to halt, and sensible that their 
life lies in his favour, he can manifest forth his glory, 
see them again, and speak a word in season. This 



204 



word relieves them. Relieved, he guides them 
with his counsel through the path of life. He sup- 
ports them in the hour of death, and crowns them 
with immortal glory. 

4. From this part of the subject we may also see 
that such as are weary, instead of turning impatient, 
should wait at the posts of Wisdom's doors. These 
are various, and so contiguously situated, that we 
may wait at most of them at one and the same time. 
They should wait at the post of prayer. They should 
learn to pray without ceasing. They should pour 
out their hearts continually. Importunate prayer will 
prevail ; and when the weary wait on the Lord in 
this duty, they shall hear a word in season. They 
should be much employed in reading the Scriptures. 
These have wounded them, and these alone can heal 
their wound. The precept and penalty declared and 
revealed in the Scriptures brought them to fear; and 
the precious promises contained in the Bible alone 
can produce comfort. The Divine testimonies should 
be the men of their counsel. They should wait on 
the Lord in public ordinances. Whoever may be 
absent, they should not. There the Lord commonly 
speaks a word in season. Aware of this, and sensible 
of their own need, they should hearken to his voice, 
waiting for a seasonable word to refresh their hearts. 
They should be much in meditation. When others 
have mused, the fire has burned; and they have 
equal reason to expect gracious aid and consolation. 
Though the vision tarry, they should wait for it. 
Though he may delay, their Lord will come, and 
speak peace to their hearts. 



205 



5. That any degree of willingness or ability to 
relieve the weary which the Lord's servants have is 
from himself. If faithful, they are ushers in his 
school. They declare his message, and they do it in 
his name. He is at great pains polishing them. He 
makes them weary, that they may speak to the weary 
heart. Paul comforted others with the consolation 
wherewith he himself was comforted. They receive 
all their gifts and grace from him. These he distri- 
butes in various degrees. He appoints to them all 
their station and work. Their labours are crowned 
with success or not, as his voice accompanies theirs. 
Very often he displays that he has the tongue of the 
learned in guiding and directing theirs. He makes 
them speak to themselves. Thus there is bread to the 
eater, and seed to the sower. Out of the mouth of 
babes and sucklings he perfects praise, and his 
strength is perfected in their weakness. Moses com- 
plained of his want of eloquence. God said, Who 
hath made man's mouth? and encouraged him by 
this gracious declaration, " Now therefore, go, and I 
will be with thy mouth, and teach thee what thou wilt 
say." In general he enjoins great diligence in prepa- 
ration ; but sometimes gives them in the hour of duty 
what to speak ; and always assures them that as their 
day is, their strength shall be. One while their heart 
is enlarged and their mouth opened : they speak with 
pertinence and fluency, for their own encouragement, 
and the benefit of the body. At other times they are 
poor and straitened, that their dependance upon him 
may be increased ; and that the Lord's people may 



206 



look above means and instruments, and never forget 
that the Lord Jesus alone can speak a word in season 
to the weary. 

6. That under such a Teacher who has the tongue 
of the learned, the weary shall learn, and have beauty 
for ashes. Many teachers have spent much time and 
pains, and given up their disciples as unteachable. 
Jehovah has given Christ the tongue of the learned, 
and the weary must be refreshed. He knows how to 
solace them, and he will do it. The weary have no 
reason to despond. They are in good hands, and 
they shall have rest. He never begins to work in a 
saving way, but he is successful. However deplora- 
ble or apparently desperate the case of sinners is 
when he undertakes it, his grace surmounts every 
obstacle, and proves invincible indeed. He finds Gos- 
pel hearers blind ; but he makes them see. He meets 
with them dumb; but he opens their ears and they 
hear. He makes the stammering lips speak plainly. 
He gives rest to the weary, and at last brings them 
safely to that rest reserved in heaven. If he com- 
plains that his report is not believed, this respects 
the outward dispensation, when not accompanied 
with the tongue of the learned and Divine energy. 
But even then, his word never comes short of bis 
design. The counsel of the Lord shall stand, and he 
will do all his pleasure. Though sinners should not 
be saved, the means of grace are not without effects. 
Some are convinced. Others tremble. All are inex- 
cusable, and the weary are refreshed. Hear himself: 
•' My word that goeth forth out of my mouth shall not 



207 



return unto me void ; but it shall accomplish that 
which I please, and it shall prosper in the thing where- 
to I sent it." 

Rejoice in the Lord, ye weary! If ye have not 
heard his comforting voice, you shall hear it. Hav- 
ing once heard it, you shall never cease to hear it. 
Others who have often addressed you, and been the 
instruments of comforting your hearts can address 
you no more. He who has the tongue of the learned 
is always at hand, and can speak a word at every 
season. He can speak in prosperity and adversity ; 
in your worst and your best frames, in life and death, 
and beyond death. Having once heard his voice, 
you desire always to hear it ; and you shall not be 
disappointed. Wait at the posts of his doors. Sit at 
his feet. So doing, blessed shall you be while you 
live, and happy shall you be when you die ! 

Hearken, ye careless sinners ! You have a great 
load. You are insensible of it. This does not lessen 
your danger. The curse is upon you. God is holy. 
He will by no means clear the guilty. You have no 
esteem of Christ. You despise the tongue of the 
learned, and are unacquainted with the value of a 
word in season. Should you get enough of the good 
things of this world, you would leave Christ and his 
blessings to others. Though you had the whole world, 
it could not save you. Christ is a complete Saviour. 
He can make you happy with little here. At death, 
when all others forsake you, he will stand by you. 

Consider, and be afraid ! He who has the tongue 
of the learned, and urges yon to hear a word in sea- 



208 



son, will, if you continue inattentive, speak with a 
tremendous voice at death. You must give an ac- 
count. How can you appear before him ? Where can 
you fly from him ? What can you say to him ? How 
will you bear what he shall say to you ? You are 
warned. Be wise. It is time, high time to cry for 
mercy. It is not too late. Beware of delays. Con- 
sider the danger of sin. Consider till you are weary, 
and then the Lord Jesus will speak a word in season 
to your weary souls. Then you will experience his 
gracious and comforting work, the amount of which is 
thug expressed by the poet : 

With learned tongue and Divine skill. 

Christ speaks to weary hearts : 
Removes their sin, death, every ill, 

And blessings all imparts. 



SERMON IX. 



MATTHEW XXVI. 20—25. 



Now when the even was come, Jesus sat down with the 
twelve, And as they did eat, he said, Verily I say unto 
you, that one of you shall betray me. And they were ex- 
ceeding sorrowful, and began every one of them to say 
unto him, Lord, is it I? Then Judas, which betrayed 
him, answered and said, Master, is it I? He said unto 
him, Thou hast said. 

J_T must be a very affecting consideration to a mind 
impressed with the evil of sin, and interested in the 
honour of the Redeemer, that the supper is seldom or 
never celebrated, but some crucify the Lord of glory 
afresh, and put him to open shame. Seldom are the 
partakers fewer in number than at the first celebra- 
tion, and yet after the sop Judas betrayed him. The 
great Master knows the heart of every one who sits 
at his table, as well when there are twelve hundred 
as only twelve. Every part of Christ's sufferings 
touches in a tender manner the heart of the true 
saint ; but scarcely is any scene more affecting than 
when he was betrayed by a disciple. Judas wit- 
nessed his miracles, heard his public discourses, and 
was admitted to private interviews in common with 

27 



210 



the eleven. It is truly afflicting and alarming to con^ 
sider that one, who had followed Christ, professed 
such love to him, and witnessed his holy life spent in 
assiduous and unremitting endeavours to glorify God 
and do good to mankind, should have betrayed him ! 

The scene in the text is one of the most affecting 
in all the sacred records. Christ was about to die. 
Ever mindful of his people, he instituted the great 
ordinance of the supper, and brake bread and blessed 
it. At this love-feast he opened his heart to his dis- 
ciples, and treated them as friends. John leaned on 
his bosom. The rest sat around. Christ made the 
painful and piercing intimation that one of them 
should betray him. Unwilling to disbelieve their 
Master, and scarcely able to give him credit, they 
cried out, every one, Lord, is it I ? He who had the 
greatest reason to suspect himself, was the last who 
spake. At length from decency, and to conceal his 
crime, Judas also said, Master, is it I ? 

This is a sample of what will happen in the church 
militant to the end of time. Christ will have enemies 
as well as friends. The tares and the wheat will 
grow together till the harvest. The most searching 
doctrine, and the strictest discipline, will neither 
deter the hypocrite from making a profession, nor 
detect his naughty heart. As far as men can see, he 
goes the same length with the true believer. His 
great defect is inward, and escapes the most vigilant 
eye. Some external strictness is necessary to his 
character. Induced by some sinister motive, he ad- 
joins himself to the church. However small their 
jiumber be, few societies are totally exempt from 



211 



persons of this wretched character. The church 
may be deceived. It is God's prerogative to know 
the heart. Have not I, said Christ, chosen you 
twelve, and one of you is a devil ! 

In further discoursing upon this subject, we shall 
in the first place make some observations included in 
the passage. 

Secondly, we shall more particularly delineate the 
conduct of Judas. 

Thirdly, we shall endeavour to illustrate the con- 
duct of the Redeemer on this memorable and affect- 
ing occasion : — and then direct you to the practical 
improvement of the subject. 

I. It was proposed to make some observations. 

1. Such is the power of sin in the ungodly, that, 
though long confined, it commonly bursts forth, and 
breaks over all restraints. Judas was covetous. This 
evil principle at different times discovered itself. At 
last it could no longer be restrained. Whatever ex- 
ternal appearance it may put on, the carnal heart 
must be daily gaining ground, as the power of sin is 
not broken. While the heart is unrenewed, all that 
can be done is only bridling and curbing it. The 
powerful principle of sin is still increasing. Every 
restraint on the sinful heart contradicts nature, and 
must be burdensome ; and none can be greater than 
when a powerful lust is restrained by a profession of 
religion. The sinner longs to cut the cords, and 
commonly, sooner or later, casts them away. Then, 
like the horse, long confined and now let loose, he 



212 



roams in the field of iniquity ; and should any obsta- 
cle fall in his way, instead of stopping, it increases 
his mad career. 

Many are the restraints which tend for a long time 
to keep the hypocrite from making a discovery of 
himself. Like Judas, he enjoys great privileges, has 
made a particular profession, and associates with the 
godly. Sometimes like him, he has had very particu- 
lar warnings, either by some remarkable dispensa- 
tion in Providence, some bodily affliction, or some 
awakenings of conscience, and awful forebodings of 
future punishment. These perhaps have brought 
him to some temporary consideration, some faint 
resolutions, or even vows about future seriousness 
and reformation. At last, however, all these, like 
the cords with which Samson was bound, prove too 
weak for the body of sin, and, instead of vanquishing, 
vanish before the temptation, as flax before the fire. 

2. Christ perfectly knows beforehand all that his 
enemies either intend to do, or will actually do against 
him. They often form designs which they cannot 
execute. Thus the Psalmist prays, Psal. xxviii. 4, 
" Give them according to their deeds, and according 
to the wickedness of their endeavours" Often the 
Lord has turned the counsel of the wicked into fool- 
ishness, brought to nought their counsels, and made 
their devices of none effect. He knows the first 
risings of sin in the heart, and accurately observes 
every wicked plot as it ripens. When his enemies 
take counsel against him, he is in the midst of them. 
He sits in heaven, beholds the sons of men, and holds 
his enemies in derision. He knows all things, and is 



213 



constantly attentive to Zion and every saint. The 
keeper of Israel neither slumbers nor sleeps. Often 
has he predicted the designs of his enemies, long 
before they were formed. We have many instances 
of this in the prophecies, both concerning the church 
and individual believers. Christ frequently foretold 
that he would be delivered to his enemies ; and here 
he discovered how well he knew the treacherous plot 
of Judas. Often when the schemes of the wicked 
have been brought to maturity, and were on the eve 
of being executed ; in the critical moment the Lord 
has interposed, broken the snare, and given con- 
vincing proof of his perfect knowledge, almighty 
power, and watchful care. 

He knows what his enemies will actually do against him. 
If he knows their intentions, we may safely conclude 
that he perfectly knows their deeds. He may say to 
them all, as to Pilate, " Thou couldest have no power 
at all against me, except it were given thee from 
above." If it suited his purpose, he could prevent 
the designs of his enemies, and when he permits them, 
while they discover their malice, he displays his wis- 
dom in overruling them, contrary to their intention, 
for the accomplishment of his own ends. He knew 
that Judas would betray him. Had many known, 
when they began to make a profession of religion, the 
awful lengths they would go in sin ; shocked at the 
thought, with Hazael they would have said, " But, 
what, is thy servant a dog, that he should do this 
great thing?" In all probability, when Judas first 
associated with Christ, he had not the least thought 
of betraying him. 



214 



3. The more Christ does by plain warnings and 
other means to prevent the sinner from sin, and 
especially some enormous crime, Satan does the 
more to urge him on, and forward the perpetration. 
This was exemplified in a striking manner in Judas. 
No warning could have been more pointed or plain. 
At a love-feast, newly instituted, just when the wretch 
had fully resolved on his execrable plot, Christ 
openly declared that one of them would betray him, 
and singled him out by giving him a sop. When he 
asked, Is it I ? Christ directly assured him that he was 
the man. Some way or other Christ admonishes all 
his enemies under the Gospel. They are plainly 
warned in his word and ordinances, and often by 
strong convictions, and strivings of his Spirit. He 
puts a stigma upon some, and sets them up as bea- 
cons to others. While Judas was warned of the 
danger of indulging sin ; he is set up as a monitor to 
every future generation. He stands a monument as 
conspicuous in the Scriptures, as the pillar of salt in 
a certain country. 

After the explicit and seasonable warnings given 
to Judas, one would have thought he would have 
been deterred from the atrocious crime; but the 
more Christ did to prevent it, Satan did the more to 
hasten it on. He entered with the sop, and led the 
traitor captive at his will. In the heart of the true 
Christian there is a constant struggle between grace 
and corruption, or, in other words', between Christ 
and Satan. In the nominal Christian there is a cor- 
responding struggle. With him grace and corruption 
strive; but there is an amazing difference. The 



21J 



believer has received grace into his heart, and the 
hypocrite has excluded it. In the one case grace 
strives for admittance and reception, and in the other 
for protection and increase. The more Christ does 
to oppose sin, the more the strong man fears expul- 
sion from his possession, and exerts himself to re- 
tain it. 

Often when some crime awfully wicked has been 
devised and concerted, and the time fixed for the 
commission at hand, there has been an amazing 
struggle in the sinner's heart. His fears have been 
awakened, the dreadful consequences have pre- 
sented themselves, and filled his mind with horror. 
Conscience makes the last effort, and loudly urges to 
desist. Greatly agitated, one moment he resolves to 
drop his horrid crime, and the next he determines 
upon the commission. Now he inclines to one side, 
then to the other. In this critical juncture Satan 
doubles his diligence, plies every temptation, and 
vehemently urges him on. At last he prevails, and 
the crime is perpetrated ! 

4. There is scarcely any thing more hardening 
than a profession of religion covering reigning sin in 
the heart. This is evident in the case of Judas. 
While Pilate, a heathen, washed his hands, and de- 
clared he was free from the blood of that just man, a 
professed disciple betrayed him. We have also a 
proof of this in the chief priests. Professing to look 
out for the Messiah, and searching the Scriptures 
which testified of him, they should have known him. 
From the words and works of Christ they had strong- 
convictions that he was the Messiah. But with 



216 



unrelenting malice they compassed his death, and 
influenced the populace to insist for his crucifixion : 
while poor Pilate, not favoured with their privileges, 
made a stand against them, though not as he should 
have done. He constantly declared he found no 
fault in him, nor any thing deserving death. Often 
have publicans and harlots entered into the kingdom 
of God, while chief priests and rulers have refused. 

In the nature of things, no sinners can be equally 
hardened with those who cover lust with a profes- 
sion of religion. Hypocrites are so accustomed to 
mock God, to make light of every sacred tie, to de- 
ceive their conscience, or lull it asleep, and trifle 
with religious duties, that nothing can be harder 
than their hearts, the devil himself hardly excepted. 
Scarcely could this hardness appear in a more 
striking light than in Judas. His kind Master, after 
eating the passover with his disciples for the last time, 
instituted the supper, and conversed about his suf- 
ferings and death. The hearts of the disciples were 
filled with sorrow, and Judas witnessed the affecting 
scene. One cannot but wonder how the perfidious 
wretch did not relent ! Nominal Christians often 
witness melting scenes; but their hearts continue 
hard as the nether millstone. They have been in- 
vited in the most tender manner to receive Christ 
and improve salvation. The most alarming threat- 
enings have been set before them, in a very affect- 
ting light, to warn them to fly from the wrath to 
come, and awakening dispensations of Providence 
have passed over them; but still their hearts con- 
tinue hard and unaffected. 



217 



5. Christ often leaves his pretended friends to 
make a discovery of themselves, and permits some- 
thing to fall in their way which proves the occasion. 
Two can scarcely walk always together unless they 
are agreed. Christ's secret enemies seldom leave 
this world, without giving some shrewd evidences 
that they are not as friendly to him as they profess. 
Judas had dropt some hints before that the honour 
of Christ was not very dear to him, and that other 
objects had the preference. We have an instance of 
this, John xii. 3 — 6, " When Mary took a pound of 
ointment of spikenard very costly, and anointed the 
feet of Jesus, and wiped his feet with her hair : and 
the house was filled with the odour of the ointment. 
Then saith Judas who should betray him, Why was 
not this ointment sold for three hundred pence and 
given to the poor ? This he said, not that he cared 
for the poor ; but because he was a thief, and had 
the bag, and bare what was put therein." Christ 
and Judas had now been a long time together, and 
Judas thinks of parting. It is not an easy matter 
uniformly to dissemble and act against nature. As 
Judas had made some discoveries of his want of 
friendship, other hypocrites will do the same. On 
the other hand, now and then Christ gives some inti- 
mations that he knows and is dissatisfied with their 
conduct — that it neither escapes his notice, nor meets 
with his approbation. 

At last, he permits something to fall in the way of 
hypocrites, which proves the occasion of a discovery. 
Sometimes he sends a storm, or measures out some 
adverse dispensation, and they discover their want 

28 



218 



of love. The sunshine of prosperity fills the church 
with swarms of hypocrites ; but the storm of perse- 
cution sweeps them away. At other times, a favour- 
able opportunity occurs of gratifying their predomi- 
nant lust, and they embrace it. The incidents and 
events calculated to discover false professors are 
various as their faces, equal in number with them- 
selves, and all under Christ's direction. 

The Lord Jesus has wise reasons for leaving close 
hypocrites to discover themselves. Such a discovery 
is a watchword to his own. It impresses them with 
the necessity of holy jealousy and frequent self-ex- 
amination ; of a lively faith and unceasing watchful- 
ness ; and of constantly abiding in him and receiving 
out of his fulness. It is a watchword to all It warns 
them of the awful deceitfulness of the heart, and the 
indispensable necessity of regeneration. It is a vin- 
dication of himself and his doctrine, his holiness and 
honour. Unholiness in a greater or less degree will 
be seen about these hypocrites ; and Christ will 
have it known that he neither encourages nor abets 
it. Thus Christ and the hypocrite part. Demas 
like, many forsake the Lord and his people, having 
loved the present world ; and we may say of them, 
as in 1 John ii. 19, " They went out from us, but 
they were not of us : for if they had been of us, they 
would no doubt have continued with us: but they 
went out, that they might be made manifest that they 
were not all of us." 

6. When hypocrites have abused their privileges, 
and Christ gives up with them, Satan takes a more 
full possession, and then they stick at nothing. Judas 



219 



enjoyed the highest privileges, but abused them. 
He had seen much of Christ's goodness and power. 
Often had he witnessed his faithful zeal against hypo- 
crites. Judas saw the days which many prophets 
and great men desired to see, but never saw ; and 
heard the things which they desired to hear, but 
never heard. Instead of improving his exalted privi- 
leges, he waxed worse and worse. Having nearly 
reached the highest pitch of wickedness, he had now 
entered into the horrid resolution of betraying his 
Master for a piece of money. Christ gave up with 
him, as is evident from John xiii. 25 — 27, u The 
disciple who lay on Jesus's breast saith unto him, 
Lord, who is it ? Jesus answered, He it is to whom I 
shall give a sop, when I have dipped it. And when 
he had dipped the sop, he gave it to Judas Iscariot 
the son of Simon. And after the sop, Satan entered 
into him, then said Jesus unto him, That thou doest, 
do quickly." The amount of this affecting transac- 
tion is, as if Christ had said, Judas, take that sop, 
and it is the last article thou shalt have from me 
under the character of a disciple, if thou continuest 
in the horrid resolution of thine heart : take it, and 
while I point thee out to John as a traitor, and make 
a home and particular charge to thyself, know that 
yet there is room ; believe and be saved : but if not, 
thy damnation is sealed. Satan is always present 
when the sons of God are together. He witnessed 
this last scene, and exerted himself to the utmost to 
get full and uncontrolled possession of Judas's heart. 
He got it. Then the traitor stuck at nothing, and 
neither will any in his situation. Then, like water 



220 



long dammed up, sin breaks forth and carries desola^ 
tion along with it. Though professing Christians may 
not be aware of it, Satan watches as closely and criti- 
cally their conduct, and his opportunity. The oppor- 
tunity comes. Satan improves it. Then flaming pro- 
fessors, like Laud and Sharp, turn deceitful traitors 
and fiery persecutors. It is well known in Zion's 
history that apostates have commenced the most bitter 
and malignant foes. Accordingly some, lost not only 
to a sense of their former profession, but even natural 
affection, have informed upon their nearest relations, 
and delivered them up to the persecuting foe. We 
should not be ignorant of Satan's devices. We have 
a direction, 1 Pet. v. 8, which professing Christians 
should never forget for a single hour, " Be sober, be 
vigilant ; because your adversary the devil, as a roar- 
ing lion, walketh about, seeking whom he may de- 
vour : whom resist, steadfast in the faith." We should 
be on our guard. Sensible of our inability either to 
watch or resist, we should employ the Keeper of 
Israel, who slumbers not nor sleeps. He has pro- 
mised to watch with, for, and over his people. 

7. There is no wickedness so great but the hypo- 
crite can commit it, and none so great but the be- 
liever trembles lest he should be guilty of it. Judas 
actually betrayed Christ ; and the very thought of 
such dreadful wickedness made the disciples, with 
trembling heart, and faultering lips, ask, Lord, is it I ? 
We have abundant proof, in the Scripture and church 
history, that hypocrites are capable of the most en- 
ormous crimes. Zion has suffered more from these 
secret foes than all her avowed enemies together' 



221 



Real Christians fear the greatest wickedness if left to 
themselves. Though the disciples abhorred the 
thought of betraying their Master ; yet not one of 
them ventured to assert that he was not capable of 
it, and only asked with astonishment, Is it I ? The 
seed of all sin is in the believer, and he has found it 
begin to sprout. So often has his heart deceived 
him, that he believes it to be deceitful above all 
things, and desperately wicked. Knowing no bounds 
to its deceitfulness, he is jealous and fears always. 
He never hears Christ warn against the foulest sin, 
or sees the hypocrite guilty of it, but he is afraid 
lest, if left to himself, without momentary supplies of 
grace, and under the power of temptation, he should 
fall into it. These considerations make him go 
mourning, keep him diffident, and excite to watch- 
fulness and prayer. Many perplexed hours the be- 
liever has from fear of what he may do ; and the very 
thought of committing the sins to which he has been 
tempted, or against which he has been warned, 
pierces his heart, depresses his soul, and makes him 
ready to faint. 

8. It is essential to true grace to be jealous ; but 
the least pretension to jealousy in the hypocrite pro- 
ceeds from decency, or some external motive. Every 
person possessed of grace, in proportion to its strength 
and vigour, is self-diffident and jealous. When Christ 
made the charge, John did not suspect Peter, nor 
Peter John; and none of them suspected Judas. 
Instantly and without exception, the eleven cried out, 
Lord, is it I ? Most probably they all cried so at one 
and the same time ; or, at any rate, about such an 



222 



alarming charge, did not wait the slow form of regu- 
larity. When Christ made such a home, heinous, and 
direct charge, the eleven had not far to seek for an 
answer. From the abundance of their hearts their 
mouths spake. Prompted by love to their Master, 
an abhorrence of the crime, and a consciousness of 
innocence, they exclaimed, " Lord, is it I ?" With 
them this question was the spontaneous burst of love, 
fear, and every grace. Influenced by different mo- 
tives, last of all Judas dragged out " Master, is it I ?" 
One scarcely knows how to account for the traitor's 
conduct when he asked this question. As far as they 
knew their hearts, the eleven could not but be con- 
scious that they had neither thought, said, or done 
any thing which laid a foundation for such a charge. 
It behooved him to know the contrary. But studiously 
to conceal the truth, induced by the example of the 
disciples, and to avoid singularity, he stammered out, 
Master, is it I ? The time when he asked the ques- 
tion betrayed a consciousness of guilt ; the manner of 
asking it was expressive of that effrontery peculiar to 
hypocrites ; and the question itself was an instance of 
that contempt of Omniscience which ruins the nomi- 
nal professor. It was a question which he ought 
never to have asked, and which, in all probability, he 
never wished to be answered. 

We shall only further observe, that when Christ's 
enemies discover themselves, and desert and oppose 
him and his interest, his friends appear, and make 
vigorous exertions in his cause. If Judas betrayed 
want of love to the Redeemer, the disciples evinced 
that theirs was genuine and strong. If he formed the 



223 



resolution of betraying him, they gave ample and 
explicit testimony of unfeigned love to his person and 
interest. Grace improves every opportunity of pro- 
moting the Redeemer's cause, and is peculiarly active 
when open enemies attack, and secret foes desert it. 
We have an instance of this recorded John vi. 66 — 
69, " From that time many of the disciples went 
back, and walked no more with him. Then said 
Jesus unto the twelve, Will ye also go away ? Then 
Simon Peter answered him, Lord, to whom shall we 
go ? thou hast the words of eternal life. And we be- 
lieve, and are sure that thou art that Christ, the Son 
of the living God." This was an open confession of 
Christ made directly by Peter, in which the rest 
joined him, and was occasioned by the apostacy of 
many professed disciples. Often grace in the heart, 
like Israel in Egypt, the more it is oppressed, the 
more it grows : and among the many instances of 
oppression, scarcely is any felt more severely, or 
produces more immediate effects, than the treachery 
and apostacy of pretended friends. Like an army 
fired with zeal for liberty and a love to their country, 
true Christians, enlisted under Christ's banner, make 
stronger exertions in proportion to the number and 
malice of deserters. 

From this part of the subject we may infer, 
1. That a great sinner may be a great professor. 
Judas made the same profession with the eleven. A 
high profession of love to Christ, and superlative love 
to sin, often dwell together. The Pharisees made 
high professions of religion, and were inexpressibly 
wicked. With peculiar emphasis did Christ give 



224 



(hem the designation of a whited sepulchre. The 
monument or grave stone, beautifully ornamented, 
pleases the beholder, while it covers the most nau- 
seous putrefaction. Often the gifts and appearance 
of the hypocrite may please others ; but could the 
rottenness of his heart be seen, it would be offensive 
and loathsome, as the putrid carcass which hourly 
feeds the worms. Christ says elsewhere, concerning 
these hypocrites, that they make long prayers, and 
devour widows' houses. Like Judas, many a pro- 
fessor has betrayed Christ with a kiss. 

2. Great grace may consist with great fear. The 
disciples were very gracious persons; but such an 
alarming and home charge made them tremble, and 
filled their hearts with fear, lest they should prove 
the traitors. In the history of the saints a fear of 
being mistaken, falling away, or giving offence, will 
be found strongly characteristic of genuine grace." 
Fear is so descriptive of the real character of the 
true Christian that he is often denominated by it, and 
called a fearer of the Lord. A filial and holy feaF 
keeps the Christian depending on Christ for strength, 
and leads him to watchfulness against his enemies, 
and over his own heart. Grace makes progress in 
proportion to this fear. 

3. Of all sinners none are more cherished by Satan, 
or better fitted for promoting his interest than the 
hypocrite. When the Jews could not prevail against 
Christ, a false disciple betrayed him. What befell 
the head, has often happened to his cause and mem- 
bers; a Judas has betrayed them. While Satan 
hates the power of godliness, he has no objection to 



225 



the form. Persons professing a form, but denying 
the power, are eminently calculated to injure Christ's 
interest, and promote Satan's. They have better 
access to know how matters stand in Israel, and 
Satan employs them as spies. Sometimes he makes 
the hypocrite a clog on the Lord's people to retard 
them ; at other times a pest to disturb, and sow dis- 
cord among them. Sometimes he makes him a great 
discouragement ; at other times a great temptation to 
the true Christian. The truth of these things are 
evident from many passages in the Scriptures. The 
tares are ready to choke the wheat. Evil communi- 
cations corrupt good manners. The foolish virgins 
entice the wise to sleep. Hypocrites open a large 
field for Satan to act in the church. 

4. That Gospel hearers in the entry and progress 
of their profession should frequently inspect their 
hearts, and maintain a holy jealousy lest they be mis- 
taken. Without watching and keeping the heart, we 
must be strangers at home. To point out the great 
advantages of a holy jealousy, the Scriptures assert* 
that blessed is the man who feareth always. Jealousy 
leads the Christian to fix the one eye upon God, and 
the other on his own heart and conduct. Thus " he 
stands in awe and sins not, but communes with his. 
heart ;" and " fears lest a promise being left of enter- 
ing into God's rest, he should seem to come short of 
it." Like a trusty and vigilant guard, jealousy watches 
at once over the old and new man ; — over the new, 
to see if he exists in the heart, and prospers : — over 
the old, with his allies, to oppose their deceit and 
violence. If, at any time, the Christian sleeps, he 
finds, in his sad experience, that the watchful ad- 

29 



226 



versary has improved the opportunity, and sowed 
tares. 

5. That hypocrisy must be in a singular manner 
odious to God. Such a heart and conduct as Judas 
liad are directly contrary to that truth, in which God 
delighteth. Hypocrisy betrays a great contempt of 
God and his perfections. The language of the 
treacherous heart is, " The Lord shall not see ; 
neither shall the God of Jacob regard." Hypocrisy 
treats the omniscient Jehovah as if he were on a 
level with the idol gods of the nations, " which are 
silver and gold, the work of men's hands : which have 
mouths, but they speak not ; eyes have they but they 
see not: they have ears but they hear not, &c." 
Well did Isaiah describe the hypocrites, when he 
said, " This people draweth nigh unto me with their 
mouth, and honour me with their lips; but their 
hearts are far from me." They deal with God as 
they durst not with their fellow-creatures ; for which 
they are sharply reproved by the Prophet Malachi. 
He charges them with offering the blind, the lame, 
and the sick for sacrifice. Having emphatically as- 
serted the heinousness of such conduct, he appeals to 
them if they could have presented such offerings to 
their governor, or if he would have been pleased, or 
accepted them. He charges them with having a male 
in their flock, and vowing and sacrificing unto the 
Lord a corrupt thing. Jehovah himself addresses 
them. He appeals to themselves and asks, should I 
accept this of your hands ? He curses such deceivers, 
and proclaims his own Majesty as infinitely enough 
to eradicate from the heart the least thought that 
such deception could be pleasing to him, or that he 



227 

would accept it : for " I am a great King, saith the 
Lord of Hosts, and my name is dreadful among the 
heathen." Hypocrites are the same in every age. 
They always treat the King of heaven and Governor 
of the world as they neither would, nor durst a fellow- 
worm, who is governor in their native land. Wo 
unto you, hypocrites ! 

If communicants would desire to know whether 
they have betrayed the Son of man at his table last 
Sabbath # or not, they might attend to these things. 
These are the most likely to have betrayed him who 
have neither suspected, nor examined themselves, 
since they sat at his table. Owing to custom and ex- 
hortation, many have a kind of seriousness, a super- 
ficial self-examination, and a cursory review of their 
conduct before they communicate; but, when the 
solemn ordinance is over, they consider themselves 
delivered from these exercises of course. This con- 
duct proves their previous exercise both unscriptural 
and unprofitable ; and makes it evident that they had 
wrong views of the sacrament, and are unacquainted 
with the power of sin and devices of Satan. Though 
self-examination, at certain times, should be practised 
with greater care and punctuality, yet it should be 
habitual, as well as actual. It is peculiarly fit and 
proper after communicating. After we have been at 
the Lord's table we should review, and notice what 
our exercises were. We should observe our graces, 
and see if they have been vigorous or languid. We 
should take particular notice if we have had any 
comfortable additions to our attainments. Frequently 
all the benefit of solemn ordinances is neither ob- 

* Preached the Sabbath immediately after the celebration of the supper. 



228 



tained, nor enjoyed at the time of communicating; 
and the advantage of the ordinance should never end 
with it. Inspecting ourselves after such distinguished 
profession and solemn privilege, would tend to main- 
tain the impression that God's vows are upon us, and 
that we have opened our mouths to the Lord. It 
would be eminently calculated to prevent declension 
and apostacy. If these, and such meditations and 
exercises, have not been in some degree familiar to 
your minds, since you were favoured with the solemn 
ordinance, the symptoms are unfavourable. The 
Christian life is that of a warrior, and wayfaring man, 
The supper furnishes the saint with armour, and 
teaches him to wield it. It is also a meal to 
strengthen him for his journey. 

We would insist with the greater earnestness for 
watchfulness after communicating, because sin and 
Satan never exert themselves more vigorously than 
after times of special privileges. The hour and 
power of darkness immediately succeeded the first 
celebration of the supper. The great Head was con- 
demned, and crucified. Judas betrayed and sold 
him. Peter denied him. The rest forsook him and 
fled. Professing Christians are often off their guard 
after the sacrament. Satan is never more vigilant. 
Watch and be sober. Inspect your hearts. Cry for 
momentary supplies. Never forget that he, and he 
only, who endures to the end shall be saved. Fight 
the good fight of faith. Lay hold on eternal life. 
Quench not the Spirit Despise not prophesyings. 
Pray without ceasing. So doing, instead of coming 
to such a miserable end as Judas, you will have the 
highest reason to rejoice evermore. 



SERMON X. 



MATTHEW XXVI. 20—25. 



And when the even was come, Jesus sat down with the 
twelve. And as they did eat, he said, Verily, I say unto 
you, that one of you shall betray me. And they were ex- 
ceeding sorrowful, and began every one of them to say 
unto him, Lord, is it I? Then Judas, which betrayed 
him, answered and said, Master, is it I? He said unto 
him, Thou hast said. 

OFTEN the clearest day ends in a cloudy and 
stormy night. Many, enjoying the richest privileges, 
and making the purest profession, have cast the 
Lord's cords from them, and apostatized from the 
good cause they had espoused. Their lamps, not 
fed by the oil of grace, are extinguished by the wind 
of temptation. The naughtiness of their hearts, long 
latent, breaks forth, and discovers their true charac- 
ter. We have a striking instance of this in Judas. 
Having long followed Christ, and professed an un- 
feigned attachment to his interest, at last he betrayed 
him. The same causes produce the same effects. 
The dreadful treachery and fatal end of Judas are 
recorded to warn nominal professors to the end of 
time. 



230 



Having made some observations to explain the 
passage, we now proceed, 

II. To inquire more particularly what brought Ju- 
das to such heinous iniquity. On this we observe 
the following things. 

1. He was insincere in taking up his profession. 
Insincerity is the source of many ills, and was his 
radical error. At his entry, he gave Christ the hand 
and Satan the heart. This error is seldom rectified. 
It is a critical period with the sinner when he takes 
up a profession of Christ. There is commonly some 
stirring of affections. Then Christ does much to win 
the heart, and Satan makes strong exertions to retain 
it. If he is successful then, he is less afraid after- 
ward. He considers it of the last importance to his 
cause, if he can keep the sinner from being tho- 
roughly awakened, and make him settle on his lees. 
If the heart is not surrendered to Christ at the outset, 
any little love which the sinner appeared to have 
soon waxes cold. A work properly begun is well 
advanced and half ended. This holds true both with 
the real Christian and nominal professor. The true 
Christian in commencing a disciple of Christ has 
given him his whole heart, and the important busi- 
ness of working out his own salvation is greatly ad- 
vanced. He is in Christ. To him there is no con- 
demnation. He has the Holy Spirit in him. The 
spiritual life is begun, and his path is as the shining 
light, that shineth more and more unto the perfect 
day. The power of sin is broken, and though it 



231 



should make lively exertions, it shall not have do- 
minion. His enemies have got a fatal wound, and he 
shall be more than a conqueror. He is possessed of 
grace which is glory begun, and he shall appear be- 
fore God in Zion. On the other hand, the hypocrite, 
taking up a profession with insincerity, has greatly 
advanced the interest of sin. In the language of the 
parable, Satan saith about such an one, " I will re- 
turn to my house from whence I came out ; and when 
he is come, he findeth it empty, swept, and gar- 
nished. Then goeth he and taketh with himself 
seven other spirits more wicked than himself, and 
they enter in and dwell there : and the last state of 
that man is worse than the first." The man who sets 
to sea in the Christian life without a vessel, com- 
monly goes to the bottom. But he who embarks in 
and with Christ, though storms should assail, though 
he should reel and stagger, and be at his wits' end, 
shall certainly see the desired haven. 

2. He was unprofitable in the progress of his pro- 
fession. Never had any a fairer opportunity to make 
progress. He heard the glad tidings of salvation 
spoken by the Lord himself. He walked up and 
down in company with the Saviour and salvation. 
He was admitted in common with the other disciples 
to the places where Christ poured out his heart to 
his heavenly Father. He could not be altogether 
ignorant of the Redeemer's groanings and wrestlings, 
his strong cries and tears. He had the best instruc- 
tion, and the purest pattern. He heard the heavenly 
doctrine of the Saviour, and saw it exemplified in his 
life. 



232 



Justly might Jesus have said concerning that trai- 
tor, What could I have done more ! But instead of 
reaping advantage, or being bettered by such privi- 
leges, he grew worse and worse. Asp like, he drew 
venom from the finest flowers, and converted the 
heavenly manna into poison. While Christ turned 
water into wine, Judas converted the wine and milk 
of the Gospel into a cup of destruction. In this 
course he continued, till at length he formed the 
hellish design of betraying his gracious Master, and 
executed it. All who are unprofitable under the 
precious means of grace are fast ripening for destruc- 
tion. Sin is cherished and advances to maturity. 
The Gospel purely dispensed is never without some 
effect. It either kills or cures. Where it is not the 
savour of life unto life, it will be the savour of death 
unto death. While the other disciples had spiritual 
life cherished under the beams of the Sun of righte- 
ousness, and were ripening for glory, Judas cherished 
the most deadly lusts, and ripened for destruction. 

3. Under his profession, he allowed and indulged 
a secret predominant lust. This was the dead fly 
that hurt him. They who name the name of Christ 
should depart from iniquity. Like Nathanael, they 
should be free from allowed guile. An honest profes- 
sion is incompatible with the wilful indulgence of 
any sin. While other crimes destroy their hundreds, 
a predominant lust indulged ruins its thousands. In 
vain do men wait at the posts of wisdom's doors, 
while any sin is cherished in the heart. It grows 
worse by restraint, and gathers strength from the 
outward opposition; but will at last break out. Judas 



233 



had a covetous heart ; and the indulgence of this 
evil and idolatrous principle proved fatal to him in 
the end. 

4. He entered into temptation. This is most dan- 
gerous for a professed disciple of Christ. It is much 
easier to enter into temptation than get out of it. 
Nothing can be more hazardous than to tamper with 
sin. Judas's covetous heart was always meditating 
mischief, and devising every method to gratify itself. 
So violent was the principle of avarice that no mode 
of gratification seemed too gross. He said to the 
chief priests, " What will ye give me, and I will de- 
liver him unto you?" This was a question which 
he should never have asked. The thought of selling 
his Master for money never should have entered his 
mind ; or if it did, it should have been immediately 
rejected with the greatest indignation. Had he 
sought an hundred times more than he did, the chief 
priests would have cheerfully given it. Their malice 
was equal to his covetousness ; and both were insa- 
tiable. We may easily conceive what they would 
have given to Judas, if we consider their cursed libe- 
rality to the watch which guarded the sepulchre. 
We are told, Matth. xxviii. 11, 12, that when the 
guard showed unto the chief priests all the things 
that were done, who being assembled with the 
elders, took counsel, and gave large money unto the 
soldiers to bribe them to say that his disciples came 
by night, and stole him away while they slept. This 
money is not specified, but it is expressly called a 
large quantity. From their conduct in this instance, 

30 



334 



we are sure that however high Judas had made his 
terms, they would have heartily agreed to them, and 
finished the hellish bargain. 

The dangerous consequences of entering into temp- 
tation are inconceivable, and almost innumerable. 
The Lord is provoked, and Satan encouraged ; the 
mind is blinded, and the heart ensnared ; sin is 
strengthened, and a temporary vail drawn over the 
fatal effects. While Judas is a signal instance of the 
danger of entering into temptation, Gehazi is another. 
The love of money is the root of all evil. It hurried 
him on till the leprosy, which Jordan lately washed 
away from the Syrian, " cleaved to him and his seed 
for ever ; and he went out from Elisha's presence a 
leper as white as snow." In believers too, who have 
the root of the matter in them, we see the danger of 
entering into temptation. David got his bones broke ; 
and Peter entering into the high priest's hall, denied 
his Master. With amazing propriety did Christ 
teach his disciples to conclude their petitions to 
their heavenly Father, with this important address, 
" and lead us not into temptation, but deliver us from 
evil." 

5. He was awfully hardened. We can never 
enough wonder at the hardness of his heart. It was 
surely hard as the nether millstone. He would have 
appeared hardened enough had he been only in com- 
pany with Christ once or twice, and then betrayed 
him ; but how shocking to have attended him all the 
time of his public ministry, and sell him for thirty 
pieces of silver ! It was wicked beyond conception 



235 



to betray one whom he had often witnessed making 
the blind to see, the lame to walk, and the dead to 
arise ! How could he forget that the winds and the 
waves obeyed him ; that the devils were subject to 
him, and were dispossessed at his pleasure ! How 
could he be unmindful that at different times, a few 
loaves were so multiplied as to feed thousands ! How 
could he dare to form the plot in his heart, and once 
think to conceal it from his Master, who had given 
so many evidences that thoughts and words were 
equally intelligible unto him ! But, though Judas had 
never had another proof of Christ's omniscience, the 
warning given him in the text was conclusive. His 
treacherous plot till then was a profound secret. He 
had never revealed it to a single person. None en- 
tertained the least suspicion of him. But Christ gave 
him satisfying evidence that he knew all that was in 
his heart. To hear his Master announce before all 
the disciples that one of them would betray him — to 
be an eye-witness of that great sorrow which filled 
the hearts of the eleven — to be conscious that the 
charge was just, and that his heart had devised the 
plot — to persist in it without the least remorse, 
evinces an hardness of heart inconceivable, and, if 
we had not the best testimony, almost incredible ! 
One would have thought that the very discovering 
his design would have prevented his persisting, and 
that his being warned at a love-feast would have 
made him abandon it with abhorrence. But, as all 
things respecting duty or trial, are possible to him 
that believeth ; all things in the way of sinning seem 



236 



possible to him that believeth not. Nothing is too 
criminal or atrocious for the heart of a treacherous 
hypocrite and malignant apostate. What will not sin 
do when left to itself, and the influence of the devil ! 
What a wretch must the traitor have been, when 
neither the unparalleled kindness of his Master, nor 
the awful wrath which he incurred by such conduct, 
in the least affected his heart, nor made him change 
his purpose ! While his connexion with Christ, his 
distinguished office, and peculiar privileges aggra- 
vated his guilt; they rendered the Redeemer's suf- 
ferings more exquisite, as he had long before foretold, 
when he said, Psal. lv. 12 — 14, " For it was not an 
enemy that reproached me, then I could have borne 
it ; neither was it he that hated me, that did magnify 
himself against me, then I would have hid myself from 
him : but it was thou, a man, mine equal, my guide, 
and mine acquaintance : we took sweet counsel 
together, and walked unto the house of God in com- 
pany." 

Surely hardness of heart was brought to the highest 
pitch in Judas. His heart was obstinate, his neck was 
an iron sinew, and his brow brass : or if any thing 
can be more inflexible than these metals, his heart 
was as an adamant stone. When we consider his 
sin and his end, never were these words of the wise 
man more signally verified or better applied, " He 
that hardeneth his heart shall fall into mischief." 

This hardness is not brought to such a degree all 
at once. The natural obduracy of the heart makes 
great progress under the Gospel; and when hypo- 



237 



erites have long abused their privileges, God, after 
long waiting and much pains, often gives them up to 
judicial hardness. There cannot be a more awful 
situation than this out of hell. Then sinners are 
filled with their own ways, and walk in the counsel 
of their own heart. God, long tempted and provoked, 
lets them alone, and often swears in his wrath that 
they shall not enter into his rest. All who make a 
profession of religion should guard against the least 
beginnings of hardness of heart, and above all, they 
should seek with unremitting ardour the accomplish- 
ment of that precious promise, Ezek. xxxvi. 26, 27, 
" A new heart also will I give you, and a new spirit 
will I put within you : and I will take away the stony 
heart out of your flesh, and I will give you an heart of 
flesh : and I will put my Spirit within you, and cause 
you to walk in my statutes, and ye shall keep my 
judgments and do them: and ye shall be my people, 
and I will be your God." 

6. Judas parted with his Master and profession for 
a thing of nought. The want of any due proportion 
between the article parted with, and the value 
received greatly aggravates the guilt. A man makes 
a poor bargain who gives his soul in exchange for 
the whole world, but a poorer still when he parts 
with it for thirty pieces of silver. Had Judas lived 
to enjoy his money, it would have gone but a small 
length, and soon been expended. When he returned 
it under the power of strong conviction, and fastened 
the halter about his neck ; it was of no use at all. So 
it will be with all who throw up their profession. 



238 



Whatever advantages may apparently accrue to 
them, the curse of God is on their basket and store 
as long as they live ; and at the hour of death, their 
supposed advantages will be of no avail at all. In 
the wretched course of parting with the blessing for 
a thing of nought, Esau went before Judas, and set 
him an example ; and thousands have followed him. 
It would be well if Gospel hearers would count the 
cost before they take up a profession ; and, when 
about to cast it off, they should carefully consider if 
there is any proportion between it and the tempta- 
tion. They should weigh matters in the balance of 
the sanctuary. 

7. During the whole of his profession unbelief 
reigned in his heart. He neither believed, nor wag 
affected with his lost situation by nature. The Divine 
testimony in the Scriptures was discredited and dis- 
regarded. Salvation from the guilt and power of sin 
he never sought. Christ as the sent of God and 
Saviour of sinners he never implored. The Divine 
testimony about Christ in the Scriptures, and Christ's 
about himself, he entirely rejected. Eternal concerns 
were never the chief object. Duties were super- 
ficially performed, and he had no complacency of 
heart in them. In his whole conduct he was actuated 
by sinister motives. Unbelief in its full and unbroken 
power added strength to every part of the body of 
sin, and invigorated the old man. Present and seen 
objects had more influence on his heart, than the 
great unseen objects exhibited in the promises. What 
Peter said in hurry, confusion, and without thought. 



239 



with some variation, expressed the habitual language 
of Judas's heart, Depart from me, O Lord, for I 
desire to be a sinful man. Powerful as the prin- 
ciple of covetousness was, without unbelief, it could 
neither have led him to betray his Master, or murder 
himself. 

We only add, that he actually betrayed his Master. 
He had not that knowledge of Christ which is neces- 
sary to a believing on him for salvation ; but he had 
enough to enable him to betray him. He was so little 
acquainted with his real worth and true character, 
as made him prefer every other object to Christ. 
Unconcerned about his own salvation, and destitute 
of love to the Saviour, he proceeded the awful length 
of betraying him. While in this world, we have but 
faint ideas how any sinner, who has heard the Gos- 
pel, can meet Christ, and appear at his judgment- 
seat : but how Judas could appear before him, and 
so soon after he betrayed him, surpasses all concep- 
tion ! To the believing mind it opens a scene at 
once tremendous and pleasing, awful and delightful, 
— to figure the chief priests and scribes, Pilate and 
Herod, Judas and his band, the Sanhedrim and 
soldiers, and the whole group of enemies standing at 
the tribunal of that Person whom a little ago they 
summoned, and maltreated, condemned and cruci- 
fied between two malefactors. 

Did it enter into our plan, it might be both pleasing 
and profitable to contrast the conduct of the eleven 
with that of Judas. In them we would find faith a 
prevailing principle. It made them cleave to their 



240 



Master, and continue with him in his temptations. It 
opened their hearts to attend to his precious instruc- 
tions, and, though not so strong as it should have 
been, filled them with good hope of a comfortable 
issue to his trials and theirs, though they knew not 
how. We would discover in them unfeigned love to 
their Master. They trembled at the thought of his 
suffering, but unspeakably more at the thought of 
being active or instrumental in betraying him. Greatly 
ignorant of the design and end of his death, they 
would rather have heard of their own sufferings than 
his, and rather endured death than witnessed his 
crucifixion. Instead of indulging lust in the heart, 
and seeking opportunities of gratifying it, they were 
filled with the most bitter and genuine sorrow for sin. 
Their grief flowed from the best principle. They 
hated sin as against their Master ; and what disho- 
noured or injured him, greatly wounded their hearts. 
It is justly reckoned an evidence of genuine sorrow 
when it flows, not from views of the danger of sin as 
destroying the soul ; but from the evil of it as dishon- 
ouring to the Saviour. The disciples evidenced much 
self-diffidence, and some sense of the unknown mystery 
of iniquity in their hearts. Asking, " Lord, is it I ?" 
was a frank acknowledgment that they had not seen 
to the bottom of that sin which was within them. 
Unlike the self-applauding spirit of the hypocrite, 
they preferred every one the other to himself. In- 
stead of that suspicious and censorious temper cha- 
racteristic of nominal professors, they had great 
chanty for one another, and of that genuine kind which 



241 



thinketh no evil. In place of that hardness of heart 
which ruined the traitor, their hearts were soft, sus- 
ceptible of impressions, and melted immediately at 
the intimation of such a charge as their Master being 
betrayed by a disciple. Their hearts to intimations 
of this kind were as wax before the fire. They had 
followed Christ, and professed him with that truth 
and sincerity in the inward part in which he delights. 
They were bettered and greatly improved by the 
advantage of being with him, and had made con- 
siderable progress since their first acquaintance. In- 
stead of rushing deliberately into temptation, the 
first hint of danger was sufficient alarm, and stirred 
up all that was within them to watch and guard 
against it 

We now go on, as was proposed, to the next thing 
in the method, which was, 

III. To open up Christ's conduct on this memor- 
able occasion. 

One scarcely knows whether the conduct of the 
Redeemer, or that of the traitor is most astonishing. 
— the one for a superabundance of patience, and the 
other for the consummation of iniquity. There are 
two mysteries which occupy the believer's attention 
while here, and will find him employ to all eternity, 
namely, the mysteries of grace and corruption. 

1. Christ dealt plainly with Judas. He did not 
merely insinuate that he knew or suspected his wicked 
intentions, but told him explicitly. Dreadful as the 

31 



242 



charge was, Christ brought it home, and said, Thou 
art the man. In terms the most unequivocal, he 
warned him of the sin, and set the danger before him. 
Thus in verse 24 he addressed him in the following 
alarming language, " The Son of man goeth, as it is 
written of him : but wo unto that man by whom the 
Son of man is betrayed : it had been good for that 
man if he had not been born." This stripped Judas 
of every excuse, and rendered his wickedness still 
more aggravated. But in spite of the plainest warn- 
ings, he persisted in his execrable purpose. Though 
sinners are inattentive, or will not believe it, Christ 
gives them the plainest warning in his word and ordi- 
nances, and brings it home to their consciences by his 
Spirit. Though they stifle convictions, their con- 
sciences accuse them, and forewarn them of their 
danger. But should they slight these admonitions 
and reproofs, they shall know hereafter. Christ's 
plain dealing with Judas is recorded as a warning to 
all professors, and places the danger of hypocrisy 
and apostacy in the most conspicuous light. To de- 
clining churches the Lord says, Go to Shiloh. To 
insincere and hard-hearted professors, he virtually 
says, Go to Judas. 

2. On this occasion Christ displayed singular love 
and affection to his disciples. He was about to suffer. 
The prospect of his death was a heavy trial to them. 
What he said to Judas removed a signal stumbling- 
block out of their way. It could scarcely have failed 
to have offended them and others, that an apostle, so 
long in his company, and eyewitness of his mighty 



243 



deeds, had no higher esteem of him, than sell him to 
his greatest enemies. It was almost enough to have 
shaken them and others to the centre. But when 
Christ could, and actually did foretell that it would 
be so, his prediction was mightily calculated to pre- 
vent the bad effects. The disciples were forewarned 
in the prophecies of the Old Testament that it would 
happen. There it is said, " Yea, mine own familiar 
friend in whom I trusted, who did eat of my bread, 
hath lifted up his heel against me." The cixth Psalm 
foretells, in the most glowing and affecting language, 
the character, and conduct, and doom of Judas. 
But the minds of the disciples were dark, and they 
did not understand the Scriptures. But when the 
traitor actually came with his band, the disciples 
would instantly recollect the kind warning which 
their Master gave them. 

3. Jesus of Nazareth gave a satisfying proof that, 
though about to suffer, he was the true God, and the 
promised Messiah. That he should be betrayed, and 
especially by one of themselves, was an absolute 
secret to the disciples. When Christ told the wicked 
device of Judas, and he did not deny it, the predic- 
tion, and especially when fulfilled by the traitor, 
would prove a strong confirmation to the faith of the 
disciples, in the omniscience of Christ. If not ren- 
dered stupid through confusion, they could scarcely 
fail to argue thus : Whatever our Master may suffer, 
he knows the thoughts and intents of the heart. 
They had many former evidences of this; but through 
unbelief and vexation of spirit they were unable in 



241 



the very tkne to make a proper improvement of them. 
After his resurrection matters assumed a different 
aspect. Then from this and other instances, they 
were abundantly satisfied that he was the searcher 
of the hearts, and trier of the reins of the children of 
men; and that all things were naked and open to 
his eyes. 

Satisfied that their Master was omniscient, they 
could not hesitate about the justness and propriety 
of his claims to Messiahship. Divinity and humanity 
were foretold as what were essential to his character, 
and would be united in his person. These extremes 
never met in another. A further acquaintance with 
the Scriptures would convince them that the true 
Messiah was to suffer and be cut off, though not for 
himself. When their hearts were opened to under- 
stand the Lord's word more fully, they had not the 
least reason to doubt that their Master was the true 
Messiah. He exactly answered to the prophecies, 
and corresponded to the types ; and his works pro- 
claimed him to be God. Justly was he called Em- 
manuel — God in our nature. 

4. He gave full proof and indubitable evidence 
that his sufferings were voluntary. Every man, pos- 
sessed of a moderate share of wisdom, if he knew 
that his enemies had formed a malicious design 
against his life, would prevent the execution of it, if 
he could. He would either try to render their plot 
abortive, or make his escape. At other times, when 
his enemies sought to slay him, Christ went away, 
assigning as his reason that his hour was not yet 



245 



come. His hour was now come, and he did not 
shrink. Instead of endeavouring to defeat the design 
of his enemies, he said to the traitor, " What thou 
doest do quickly ;" and to his disciples, " As the 
Father gave me commandment even so I do : Arise, 
let us go hence :" and he went out and met the 
cursed band. How glorious does the Redeemer ap- 
pear that night ! Instead of shifting, he prepared 
himself for the bloody scene. He preached that 
precious discourse, John xiv., &c. to comfort and 
solace his disciples; and sent up that prayer, chap, 
xvii. that their hope and trust might be in God. He 
abrogated the passover, and instituted the Supper. 
The one was celebrated for the last time by him and 
his disciples, and the other for the first. He did all 
this with the greatest composure. When the traitor 
actually came, instead of attempting to make his 
escape, he said, " I have told you that I am he, if 
therefore ye seek me, let these go their way." Often 
did he assert that his sufferings were voluntary. He 
said, " I lay down my life for the sheep." And again. 
" Therefore doth my Father love me, because I lay 
down my life, that I might take it again. No man 
taketh it from me, but I lay it down of myself. I 
have power to lay it down, and I have power to take 
it again." If his sufferings had not been voluntary, 
they could neither have been acceptable to his 
Father, satisfactory to Divine justice, nor meritorious 
of eternal life. But of his own will he laid his life 
down ; and when his gracious purpose was accom- 
plished he took it again. 



246 



5. He gave full proof that it is vain for his enemies 
to indulge the least thought that they can conceal 
their sin from him. The thickest cloak the hypocrite 
can put on is too thin to hide the heart from those 
eyes which are as a flame of fire. Well could Judas 
deceive the disciples. They suspected themselves. 
They did not entertain the least suspicion of him. 
But he could not deceive Christ. The Redeemer 
could well say with him to whom he had imparted a 
prophetic spirit, " Went not mine heart with thee" 
in every stage of thine atrocious crime ? All who 
profess to believe that there is a God, affect to be- 
lieve that he is omniscient ; but how superficial are 
the impressions produced on their minds by this con- 
sideration. They are neither deterred from sin, nor 
allured to duty. As God now knows the secrets of 
all hearts, sooner or later he will give certain evi- 
dence that there is not a thought, " but he knoweth 
it altogether." The cxxxixth Psalm deserves the 
serious consideration both of Christ's friends and 
enemies. There David speaks in a very affecting 
manner respecting the omniscience of God. Could 
the hypocrite or other sinners act in the manner they 
do, if they were impressed with the omniscience of 
the Redeemer ? An habitual impression that God is 
witness to, and well acquainted with, every thought 
that passes in the heart, would be calculated to pro- 
duce the happiest effects. But what shall we say ? 
Christ told Judas that he knew the device of his 
heart ; and Judas, though well warned, waxed worse 
and worse; and betrayed him. The devil firmly 



247 



believes that God knows all his thoughts ; and though 
he trembles, his malice is unrelenting, and his assi- 
duity in sinning is unremitting ! Though he knows 
that God sees him every moment, he never, for the 
shortest space, desists from sinning — no, not though 
his chains hourly put him in mind that he will be 
called to an account, and receive everlasting punish- 
ment ! Sinners are of their father the devil. Pos- 
sessed of the same image, and actuated by the same 
spirit, they do his works. Ah sin, what a thing art 
thou ! Will neither the inspecting eye of Jehovah, 
nor his mighty arm lifted up in his threatenings, nor 
hell fire, and chains of darkness, stop thy mad career, 
and deter thee from rushing on the thick bosses of 
God's buckler ? Will nothing stop thy rapid torrent 
or change thy wandering course ? Nothing — but the 
grace and love of that Redeemer whom Judas be- 
trayed. 

6. On this occasion the Redeemer exercised and 
displayed infinite patience. We can never enough 
admire his long-suffering in allowing such a per- 
fidious wretch and monster of iniquity to sit at the 
table with him and his disciples, and warn him with 
such mildness of his treacherous design. To think 
that the Saviour, within a few hours of his condem- 
nation and being crucified in the room of sinners, 
should allow the traitor to sit and eat with him at a 
sacred feast, fills the heart with astonishment ! But 
such is his patience that we have similar wonders 
every day. Christ has now died. He is set forth a 



243 



propitiation in his blood. All his merit is made over 
to sinners in the Gospel. Though invited and urged 
to receive him, sinners always reject, and often betray 
him. In this aggravated conduct, Christ is as really 
present with them as he was with Judas. As the 
God in whom they live, he supports them in the very 
act of refusing him. How shall we account for such 
long-suffering and patience? While the whole 
creation could give no satisfying answer to this ques- 
tion, the Redeemer himself has done it in the follow- 
ing words, " I will not execute the fierceness of 
mine anger, for I am God and not man, the Holy One 
in the midst of thee. For I am the Lord, I change 
not; therefore ye the sons of Jacob are not con- 
sumed." Indeed the conduct of hypocrites and other 
sinners would soon exhaust any patience, but that 
which is Divine. It too has a period. The Lord will 
neither bear, nor strive always with his enemies, and 
when his long-suffering is exhausted and comes to an 
end, his wrath will begin to burn ! And when will 
this burning come to an end ! 

Having already, as you will recollect, applied this 
subject at considerable length, we shall only subjoin 
a very few sentences. 

What has been offered from this text shows us that 
we are in great danger of deception. Whether Judas 
deceived himself or not, he deceived such as knew 
him. To be deceived in matters of eternal moment 
is awful beyond expression. We should compare 
ourselves frequently and habitually with the Lord's 



249 



word. The law and the testimony are the true cri- 
terion. There we have the character and conversa- 
tion of the saints. If we have an account of their 
failures, their repentance is also recorded. The 
genuine operations of the new man are marked with 
infinite wisdom and propriety. They are written for 
our learning. We should search the Scriptures, and 
compare our hearts and lives with them. 

Aiming at searching ourselves with the strictest 
scrutiny, we should put the work into God's hand. 
He has promised to work all our works in and for us. 
With David the saints have often employed him to 
search their hearts, saying, " Search me, O God, and 
know my heart; try me, and know my thoughts; 
and see if there be any wicked way in me, and lead 
me in the way everlasting." God cannot be de- 
ceived, and he will not deceive us. Above all, we 
should close with Christ by faith. Doing this at first 
is the radical cure of hypocrisy, and the renewed 
actings of faith prevent its increase, and gradually 
banish it from the heart. 

I persuade myself you would not wish to come to 
Judas's end. Beware of his beginning. Consider all 
the steps which led him on, and avoid them. Enter 
not into the way of the wLked. Their way goes 
down to the chambers of death, and leads to hell 
beneath. 

You who have communicated for the first time 
should not be strangers to your own hearts. You 
have been already warned, that if professors are 

32 



250 



hypocritical at their entry, and give not Christ their 
hearts, it is an hundred to one if ever they do it. 
Remember Judas. I know you were in some measure 
diligent before communicating. Continue. There 
could not be a worse sign than if you slackened your 
diligence after it. You should all consider. I have 
spoken to your ears. God alone can speak to your 
hearts ; and to his grace and mercy I commend you. 



SERMON XI. 



MALACHI III. 17. 



Jlnd they shall be mine, saith the Lord of hosts, in that day 
when I make up my jewels. 

A HE Lord has always had a special people dis- 
tinguished from the rest of the world, and he consi- 
ders them as his peculiar treasure. They seldom 
have any thing about them to catch the attention, or 
raise the admiration of the men of the world; but 
there is something in their maxims and practice 
which, though unjustly, provokes their contempt and 
malevolence. While despised by the men of the 
world, they are dear in God's esteem. He loved them 
with an everlasting love, and he loves them to the 
end. He loves both in word and deed. So great is 
his love that words cannot be found to express it. It 
passes all knowledge, and has a breadth and length, 
a depth and height, which are incomprehensible. To 
declare his love, the Lord uses names expressive of 
the most tender and endearing affection, and heaps 
them upon one another. He calls them spouse, 
friends, children, brethren, and peculiar treasure. 
He loves also in deed. He performs many actions to 
and for his people, which evidence that his love is 



252 



equal, if not superior, to his declarations of it. He 
chose them from all eternity, and Christ was estab- 
lished their surety. At an early period he revealed 
his purpose of love in his word, and opened up the 
great plan of salvation. In effectual calling he reveals 
his Son in their hearts. From that day till they are 
brought home to glory, he keeps them every moment, 
and without intermission performs some actions ex- 
pressive of the greatness and reality of his love. 
Hereafter he leads them eternally to living fountains 
of water. 

As the Lord loves in word and deed, we have a 
specimen of both in the text. Believers are styled 
his jewels, and he makes them up. He brings them 
into such a condition as will, some time or other, 
make it evident to whom they belong. The Lord not 
only loves the persons of his people, but their exercises. 
He makes honourable mention of these in the context: 
" Then they that feared the Lord spake often one to 
another, and the Lord hearkened and heard ; and a 
book of remembrance was written before him for 
them that feared the Lord, and that thought upon his 
name." The exercises of the saints are said to be 
" an odour of sweet smell, a sacrifice acceptable, well- 
pleasing to God," and to come up before him as the 
most fragrant perfume. 

In this chapter, when the Lord took such notice of 
his people and their exercises, it was a time of pre- 
vailing wickedness, as maybe seen, verses 13, 14: 
but through grace a few were enabled to keep their 
garments clean. While these were despised by all 
around them, they were highly esteemed by the Lord. 



253 



He cared for them as his jewels, and made them up. 
They did not serve him for nought. 

Perhaps the text might have a primary respect to 
the Lord's care of the small remnant of the Jews who 
did not reject Christ, but believed on him as the true 
Messiah, and received his Gospel. If so, it may be 
considered as a promise of embodying them, together 
with the Gentile converts, into the New Testament 
church; but it must not be confined to this sense. 
It is a glorious promise, equally respecting all, in 
every age and country, who fear the Lord and think 
on his name, and has a special respect to those who 
bear testimony for him, when the greater part are 
running on in sin. The worse the times are, the 
dearer to the Lord in one sense are the few who are 
properly exercised : " and they shall be mine, saith 
the Lord of hosts, in that day when I make up my 
jewels." 

What will be further necessary for explaining these 
words will occur in discussing the following method. 
We shall first speak of believers as jewels ; secondly, 
of the Lord's making them up ; and then of the day 
in which he does it ; and conclude with some practical 
improvement. 

I. It was proposed to speak of the saints under the 
idea of the Lord's jewels. 

1. Jewels are digged from the earth. The most 
precious metals, and the richest jewels, lie hid in the 
bosom of the earth. Without inquiring why it has 
been so ordered in Providence, suffice it to say, that 



254 



the thing is certain. Accordingly we are called, in 
Prov. ii. 4, to search for wisdom as for silver, where 
there is an evident allusion to searching for a silver 
mine. 

The Lord finds all his people in the rough quarry 
of nature, and out of it he digs them. He finds them 
in a fearful pit and a miry clay. He brings them out, 
sets their feet on a rock, and establishes their goings. 
This is implied in the exhortation which the Lord 
gives to them " that follow after righteousness and 
seek him :" he calls them to " look unto the rock 
whence they are hewn, and to the hole of the pit 
whence they are digged." 

The saints are no better by nature than others. 
They all bear the image of the earthy Adam, and 
however soon they may be turned to the Lord, still 
" that is not first which is spiritual, but that which is 
natural ; and afterward that which is spiritual." In 
their natural state there is no good thing about them. 
Their minds bear the impress of fallen Adam. They 
are prone to all evil, and averse to every thing which 
is good. Their hearts cleave to the dust, are set on 
things below, and go out in pursuit of every object, 
except such as is heavenly and spiritual. They live 
without God and without Christ in the world. Their 
whole nature is corrupted, and without original right- 
eousness. Every faculty of the soul is depraved. 
The understanding is darkness, and the will enmity : 
the affections are impure and irregular, and the con- 
science is evil and seared. " Every imagination of 
the thoughts of the heart is only evil continually." 
Such is the state of the soul of every saint while he 



255 



lies in the quarry of nature. Even the bodies of be- 
lievers are taken from the earth, and are dust; and 
they are, in respect of them as well as their souls, on 
a level with the rest of mankind, for " all are of the 
dust." Thus, as the Lord's jewels come into the 
world, there is no difference between them and others. 
" They are heirs of hell, and children of wrath even 
as others." 

2. Jewels are polished. After men have digged 
them from the bosom of the earth, they are commonly 
at great pains in polishing them. Every art is used 
to cut and form them to the owner's mind. The 
Lord too polishes his jewels, and gradually takes 
away the ruggedness which is about them in their 
natural state, and smooths them for his own use. He 
files off every excrescence, and takes away all super- 
fluity of naughtiness. He makes them all polished 
shafts for sanctuary building. This operation extends 
to all the parts of the man, and is of equal extent 
with the depravity of their nature. Holiness is im- 
planted in their hearts, and pervades every faculty of 
the soul. Light is sown in the understanding, and 
the will is renewed : the affections are purified and 
set on things above, and the conscience is awakened 
and invigorated. There is a total and universal 
change. The strong man is cast out, and the Holy 
Spirit dwells in the heart. Grace may be small when 
first implanted, but it is under Divine care, and will 
increase. Holiness extends also to all the members 
of the body, and they become servants of righteous- 
ness. Sometimes it costs the artist lone; time and 
much labour before his jewel is completely polished ; 



256 



but he is always coming nearer the desired end. We 
can only have very faint ideas of the great work 
which the Lord has to accomplish in polishing his 
jewels ; the pains he must be at, and the obstacles 
which must be surmounted, arising partly from them- 
selves, and partly from their enemies. Any other, 
but the Creator of the ends of the earth, would faint 
and be weary ; but having begun a good work He 
will perfect it. One thing is comforting, the more 
labour that is requisite for polishing the jewel, the 
more brightly will it shine, and the greater honour 
will it reflect upon the great arist. " Christ will be 
admired in all them that believe." 

The Lord intends all his jewels to be pillars in his 
temple above, and lively stones in his spiritual house. 
This makes him neither spare cost or pains in smooth- 
ing and fitting them for their particular position. 
They may with propriety be compared to the pre- 
cious stones in Solomon's temple, all of which were 
hewed, carved, and " made ready before they were 
brought thither, so that there was neither hammer 
nor ax, nor any tool of iron heard in the house while 
it was in building." The Lord's jewels in the article 
of death, and before they are placed in the temple 
above, are perfectly polished. 

3. Jewels are kept safely. When once the owners 
have polished them, they lay them up carefully in 
some safe place. The Lord's jewels are kept safely. 
They are in the Father's hand, and none can pluck 
them out of it. The apostle strongly asserts their 
safety when he affirms that they are kept as in a gar- 
rison by the mighty power of God. The eternal God 



257 



is their refuge, and underneath them are the everlast- 
ing arms. God is their dwelling-place; and all his 
perfections unite for their safety and preservation. 
Infinite love moves him to keep them safely, and his 
wisdom directs him how to do it : his goodness and 
grace have made him declare that he will keep them, 
and his power enables him to do as he has said ; and 
he will faithfully perform his promise. He says to 
them all as to Abraham, " Fear not, I am thy shield, 
and thine exceeding great reward : I am God almigh- 
ty, walk before me and be thou perfect." They are 
all " set as a seal upon his heart and his arm." It 
must be difficult to pluck a seal from the loving heart, 
or the all-powerful arm of omnipotent Jehovah. 
Never has the power of God been more remarkably 
displayed than in the preservation of his Church. He 
is a wall of fire about her, and the glory in the midst. 
A well-built wall of sufficient height and strength is a 
great defence to the city which it surrounds, makes 
it impregnable, and keeps the enemy without. But a 
wall of fire, while it enlightens, and defends those who 
are within, consumes all who approach it, and renders 
every attempt to break through it certain death, and 
inevitable destruction. In this manner is Zion 
defended, and the gates of hell can never prevail 
against her. In the language of our text, before a 
great personage can be robbed of his jewels, which 
he highly values, many walls and gates must be broke 
through : before Christ can be robbed of his, which 
he purchased with his blood, all the Divine perfec- 
tions must be encountered and overcome. That 
Christ may make his jewels absolutely secure, he 

33 



258 



keeps them himself and entrusts no other with them : 
hear his own words, " A vineyard of red wine, I the 
Lord do keep it : I will water it every moment : lest 
any hurt it, I will keep it night and day." And every 
individual saint may be thus addressed, " The Lord 
is thy keeper ; the Lord is thy shade upon thy right 
hand. The sun shall not smite thee by day, nor the 
moon by night. The Lord shall preserve thee from 
all evil ; he shall preserve thy soul. The Lord shall 
preserve thy going out, and thy coming in, from this 
time forth, and even for evermore." 

4. Jewels in general are kept in a secret place, and 
not exposed to the sight of all indifferently. They 
are only brought forth upon some particular occa- 
sions, and in certain companies. In many respects 
may the Lord's jewels be said to be kept secret. 
Their great value and dignity are hid from the men 
of the world, who reckon them only the offscouring 
of all things. The saints dwell alone, and are not 
reckoned among the nations. The life of grace and 
its real value are not fully understood by believers 
themselves ; and far less are they acquainted with 
the just value and excellency of the life of glory. 
With infinite propriety does John say, " Now are we 
the sons of God, and it doth not yet appear what we 
shall be : but we know that, when he shall appear, 
we shall be like him ; for we shall see him as he is." 
The Lord's people are hid and secreted from the 
bustle of the world, and like their great Master, 
neither cry nor make a noise in the streets. Often 
the believer lives in the mud-walled cottage, and is 
covered with tattered rags. The wealthy and gay 



259 



consider him as an object of pity, and his habitation 
as almost a nuisance. It does not now appear to 
them what he is. Little are they aware that he is 
one of Christ's jewels : but when he shall exchange 
his cottage for a crown, and his coarse clothing for 
the robes of glory, and shine as the sun, his true 
dignity will be known to all. The secrecy of be- 
lievers is expressed in many passages of Scripture. 
They are called God's hidden ones, Psa. lxxxiii. 4. 
The apostle, Eph. i. 13, says that they are sealed of 
that Holy Spirit of promise ; and a seal is used both 
for secrecy and safety. In Colos. iii. 3, their life is 
said to be hid with Christ in God. 

While the new man, which is the chief part of the 
jewel, is the inner man, and greatly secret; the exer- 
cises of the Lord's people which are so pleasing to 
him, are many of them secret and invisible to the 
men of the world, and the great spring of all their 
exercises, love to the Redeemer, is what they can 
form no idea of. As to time, like Jacob, in many of 
their exercises, they wrestle " till the dawning of the 
day," or, like David, they rise at midnight. Most of 
their sorrowings, as well as their songs, are in the 
night. They regularly enter into their closets, and 
shut their doors behind them. The best of all their 
exercises are actings of the soul, and language is only 
the dress in which they are clothed. When they 
engage in private or social duties, they guard against 
ostentation, and are in some measure mindful that 
they are sinful dust and ashes. True, they make, 
and glory in making, a public profession of Christ, 
and are not ashamed of him ; but little are the men 



260 



of the world acquainted with their secret groanings. 
In one word, the saints, while in this world, are like 
a bright gem wrapped up in a coarse covering, or 
overspread with some rust, the true value of which is 
not seen. In heaven, like gems highly polished and 
properly placed, they will so reflect the rays of the 
sun as to dazzle the beholding eye with their brilliant 
splendour ! 

5. Jewels are highly esteemed. Men commonly 
put more value upon them than all other things 
which they possess ; and, unless reduced to the last 
extremity, will by no means part with them. Christ 
values his jewels in the highest degree. This seems 
to be chiefly meant in the text. The term translated 
jewels is segullah, a word well known to the learned, 
but the force of which can scarcely be conveyed to 
an English reader. The same word is used, Exod. 
xix. 5, where it is translated " a peculiar treasure unto 
me above all people, for all the earth is mine." It is 
also used and translated in the same manner, Psal. 
cxxxv. 4, " The Lord hath chosen Jacob unto him- 
self, and Israel for his peculiar treasure" A man is 
enriched by his treasure; and though the Lord in 
one sense cannot be so, yet he reckons himself more 
enriched by his people than all the world besides. 
Believers are his jewels, while the rest are only 
lumber. He expresses that particular pleasure and 
complacency in his people, which men find in their 
treasure. As a man's treasure enables him to make 
a figure in the world ; the Lord is peculiarly honoured 
by his saints. They not only glorify him themselves, 
but by their good works procure a revenue of glory 



261 



irom others. They are his witnesses, and a city set 
upon an hill. The church is the pillar which exhibits 
truth that others may learn and receive it. They 
express too in their lives the wonderful power of his 
grace, which is admired by angels and fellow-saints. 
As a man cannot live and be happy without his trea- 
sure, neither can Christ without his jewels. Accord- 
ingly he says, " because I live ye shall live also ;" 
and it is a part of his continued intercessory prayer, 
" I will that they also whom thou hast given me be 
with me where I am." Christ's heart is where his 
treasure is, he is always with them, and never leaves 
them. 

The Scripture is filled with expressions of the 
esteem which Christ has for his people. In Isa. xliii. 
3, 4, he expresses himself thus : "lam the Lord thy 
God, the Holy One of Israel, thy Saviour : I gave 
Egypt for thy ransom, Ethiopia and Seba for thee. 
Since thou wast precious in my sight, thou hast been 
honourable, and I have loved thee : therefore will I 
give men for thee, and people for thy life." In Jer. 
xii. 7, he calls his people " his heritage, and the 
dearly beloved of his soul :" and in Zech. ii. 8, he 
speaks of them as the apple of his eye, and declares 
that whoever touches them, touches him in that feel- 
ing part. 

There is a near relation subsisting between Christ 
and his people expressive of the highest esteem : 
often he is spoken of as their Father, and has the 
most fatherly pity : sometimes he compares his affec- 
tion to the tender feelings of a mother : thus he says, 
Isa. lxvi. 12, 13, " Then shall ye suck, ye shall be 



262 



borne upon her sides, and be dandled upon her 
knees. As one whom his mother comforteth, so will 
I comfort you ; and ye shall be comforted in Jerusa- 
lem." He is expressly called their Friend, Husband, 
and a Brother born for adversity. When all these 
tender relations meet in one person, his affection 
must be strong and inconceivable. Christ speaks 
with remarkable complacency about the relation be- 
tween him and his people ; and dwells upon it with 
peculiar delight. Thus in Song viii. 12, he says, 
" My vineyard which is mine is before me" He never 
says in all the Scripture, my world, to express his 
delight in it ; but he always speaks about his people 
in the language of appropriation, and says, My trea- 
sure, my vineyard, my people, my sheep, and my 
jewels. 

6. Jewels shine, and have a peculiar brightness 
and lustre. They differ in beauty and lustre from 
the common pebble. This is eminently true of 
Christ's jewels, to whom it is said, Isaiah lx. 1, 2, 
" Arise, shine, for thy light is come, and the glory of 
the Lord is risen upon thee. For behold, the dark- 
ness shall cover the earth, and gross darkness the 
people : but the Lord shall arise upon thee, and his 
glory shall be seen upon thee," and whom Christ 
addresses, Matth. v. 16, " Let your light so shine 
before men, that they may see your good works, and 
glorify your Father who is in heaven ;" and they are 
called in express terms " The light of the world." 
Believers have an external polish through the robe of 
righteousness, by which they are guiltless in the eye of 
justice and the law. This is the bright robe of salva- 



263 



tion, the glorious wedding garment which makes 
them shine conspicuously at the marriage supper of 
the King's son. In allusion to the proverb, this robe 
at once defends from all the storms of Divine wrath, 
clears all their debt, and is security against every 
future claim. Though originally lying in the dung- 
hill, it entitles them to a seat with the princes of 
God's people. It is a robe of finer contexture, 
brighter colour, and superior excellence, than that 
which covers the angels. It is perfect in its nature, 
subject to no pollution or decay, infinitely adapted 
to the person who wears it, and makes him the ad- 
miration of every beholder. Besides, Christ's jewels 
are " all glorious within, they are brought unto the 
king in raiment of needle-work." This is the inward 
holiness of the saints which pervades their hearts 
and lives. Cultivating it, they aim at walking worthy 
of their vocation, and having their conversation in 
heaven. They walk in the Spirit, and as Christ 
walked. It is true, that while in this world they have 
some spots ; but they shine compared with the lum- 
ber of the world, and with what they were themselves 
before the Lord began to polish them. It is their 
happiness that they are sensible of these spots ; and 
they make daily application to the fountain opened 
for sin and for uncleanness. One spot is washed 
away after another, till at last " they are found of 
him in peace, without spot, and blameless," or, in 
the language of Jude, " presented faultless before the 
presence of his glory with exceeding joy," and 
" shine as stars in their Father's kingdom." Then 
the lustre and brightness of believers will exceed the 



264 



sun in his meridian glory ! and Christ will even so 
polish their bodies as to make them shine, " for that 
which is sown in dishonour will be raised in glory" — 
" and the Saviour shall change their vile body that 
it may be fashioned like unto his glorious body." 
What a sight will the believer then be ! Comparing 
himself with what he was in the quarry of nature, he 
will eternally cry out, O to grace how great a debtor! 
But, even in this world, the lustre of Christ's jewels 
is remarkable, and, as it were, constrains the wonder 
of the Redeemer himself, who is represented in Song 
vi. 10, crying out, " Who is she that looketh forth as 
the morning, fair as the moon, clear as the sun, and 
terrible as an army with banners !" If the men of the 
world were not blind to true worth, and enemies to 
holiness, they would also admire the lustre of the 
saints. As matters stand, it often carries a ray of 
conviction into their hearts, and if it has no greater 
influence, it makes them desire to die the death of 
the righteous. 

May not the believer, when he thus shines, be 
allowed to indulge a self-applauding thought ? Boast- 
ing is excluded by the law of faith. That question, 
" Who maketh thee to differ, and what hast thou that 
thou didst not receive ?" at once produces gratitude 
and humility. Besides, they are clothed with humi- 
lity, which constitutes a distinguishing part of their 
lustre. It is owing to their being polished by Christ 
that they shine ; and they are comely only through 
his comeliness put upon them. 

7. Jewels are rare. They are not to be found in 
every house. They are costly, and few possess 



265 



them ; and in general are only in the cabinets of the 
great. A real Christian is a rarity indeed ! The 
jewels in our text are truly few, and only to be found 
in Christ's cabinet. What a small part of the world 
are Christians in name, and how few of these are 
Christians indeed ! About being in Christ we may 
adopt the apostle's words, and say, " If any man be 
in Clirist," which evidently implies that it is a rare 
thing ; but, blessed be the Lord, it is a reality, and 
we hope some here can say with the same apostle, 
" I knew a man in Christ." When the Lord Jesus 
tabernacled in the flesh, he went about and pro- 
claimed the news of salvation to his own, and no 
man received his testimony. This made him when 
he met with Nathanael cry out, " Behold anlsraelite 
indeed, in whom there is no guile !" The Scripture 
is most explicit about the purity of believers. In the 
days of'Isaiah and Jeremiah they were so few as to 
be men wondered at. Christ, who knew every heart, 
and needed none to testify what was in man, expressly 
spake of them on many occasions as few in number. 
These are his words, (Matt. vii. 13, 14.) " Enter ye 
in at the strait gate ; for wide is the gate, and broad 
is the way that leadeth to destruction, and many 
there be who go in thereat: because strait is the 
gate, and narrow is the way which leadeth unto life, 
and few there be that find it." And often he said, 
" Many are called, but few chosen." The general 
rule about real Christians is, there is one out of a 
large city, and two from a numerous tribe or family. 
Sad experience proves the truth of Scripture asser- 

34 



266 



tion, that though Sion's assemblies be crowded, only 
this and that man is born in her. 

While there is a similarity between jewels and the 
saints about being few in number, there is an obvious 
difference about the place where they are generally 
to be found. While jewels are in great houses, the 
believer commonly occupies the mean cottage. Christ 
was reckoned not enough qualified to be a guest at 
the tables of chief priests and rulers ; and seldom 
was invited ; he was entertained in general by the 
poor, and lodged with the fishermen of Galilee. His 
personal reception in Judea was an emblem of what 
his Gospel and grace would meet with ever after : 
thus justly says the apostle, 1 Cor. i. 26 — 29, " For 
ye see your calling, brethren, how that not many wise 
men after the flesh, not many mighty, not many noble, 
are called. But God hath chosen the foolish things 
of the world to confound the wise ; and God hath 
chosen the weak things of the world to confound the 
things which are mighty; and base things of the world, 
and things which are despised, hath God chosen, yea, 
and things which are not, to bring to nought things 
that are." 

8. Jewels and gems are set in crowns. The best 
polished are prepared with the utmost care, that they 
may sparkle in the king's crown on his coronation 
day. In the language of metaphor, Christ's crown is 
entirely made of gems and jewels. Every believer, 
when polished by the Redeemer, with the utmost 
cordiality and cheerfulness presents and dedicates 
himself, soul and body, to him, to be a shining jewel 



267 



in his mediatorial crown. He casts the crown of his 
salvation at his feet. Often the Scriptures ascribe 
the coronation of Christ to his Father, as in Heb. ii. 
9, where the apostle applies part of the eighth psalm 
to Christ, and says, "We see Jesus, who was made a 
little lower than the angels, for the suffering of death, 
crowned with glory and honour." Christ himself 
often speaks of his Father appointing to him a crown 
and kingdom. It is what we might naturally expect, 
and is not to be wondered at, that the Father should 
crown his only Son, and honorary servant, who glori- 
fied him on earth : but is it not surprising that the 
coronation of Christ should be ascribed to the 
Church, and that she should have the honour of such 
dignified employ ? In the figurative language of the 
Song, king Solomon is exhibited as a glorious object 
deserving attention and faith, wearing " the crown 
with which his mother crowned him in the day of his 
espousals, and in the day of the gladness of his heart, 
and the daughters of Zion are called to go forth and 
behold him." The same glorious work is ascribed 
to every believer in Isa. lxii. 3, where the prophet 
addresses him thus, " Thou shalt also be a crown of 
glory in the hand of the Lord, and a royal diadem in 
the hand of thy God." Never did the church engage 
in work in which she had more complacency and 
delight. With all the heart the believer gave himself 
to Christ here, and with the same affection and with- 
out reserve will he eternally cast upon him the 
crown of his salvation, ascribing to him all the praise, 
and giving him the undivided glory. The mouths of 
the saints will then be filled with eternal ascriptions 



268 



of praise, " singing with a loud voice, Worthy is the 
Lamb that was slain, to receive power, and riches, 
and wisdom, and strength, and honour, and glory, 
and blessing. And every creature ascribes blessing, 
and honour, and glory, and power, unto him that 
sitteth upon the throne, and unto the Lamb for ever 
and ever. They sing a new song, saying, Thou art 
worthy, for thou wast slain, and hast redeemed us to 
God by thy blood, out of every kindred, and tongue, 
and people, and nation, and hast made us unto our 
God kings and priests." Rev. v. 9. 

Believers, instead of ascribing the least share of 
the glory of their salvation to themselves, reject the 
thought with indignation, and render it all to Christ. 
But if they had any inclination for dignity, they have 
the highest possible honour in being eternally set as 
a jewel in the Mediator's crown. There they have 
the most conspicuous place for honouring him, and 
there they appear to the greatest advantage them- 
selves. If now eminently, then every saint may say* 
« lam a wonder to many /" 

Before proceeding further we shall make a reflec- 
tion or two from what has been said. 

1. This subject, like every other belonging to the 
doctrine of grace, tends to exalt the Saviour, and 
humble the sinner. When Christ meets with his 
people, they are no better than others. They lie in 
the same mass, and are exposed to the same wrath. 
He thought on them in their low estate. He laid 
down his life in their behalf. He is at much pains to 
gain their hearts. Having gained them, he does much 
to preserve them. He forms his image in their souls. 



269 



He preserves and increases it. He will be admired 
in them at last ; but this will be the effect of constant 
assiduity and unceasing care. His people should be 
thankful for his kindness, and try to express their 
love to the praise of his grace. 

2. Sinners should consider what they are, and what 
they might be. In their natural state, they are guilty 
and deformed ; but no worse than others, who will 
shine as stars in the kingdom of their Father ; and 
they have the same means. They might be better. 
Christ invites them. There is nothing between them 
and heaven, but their own consent. If this is refused, 
it will increase and aggravate their condemnation. 
Sinners are in a sad enough condition in their natural 
state ; but if at last they are found Gospel-despisers, 
their guilt, pollution, and misery will be awfully in- 
creased. Yet there is room. Christ is as able to save 
as ever, and he is as willing. His arms of mercy are 
stretched out still. 



SERMON XII. 



MALACHI III. 17. 



And they shall be mine, saith the Lord of hosts, in that day 
when I make up my jewels. 

A HE most accurate accounts, and frequently re- 
peated, would leave the man who was born blind with- 
out proper conceptions of many of the works of na- 
ture, and the various transactions taking place around 
him. The opening of his eyes would give him new 
ideas, information of another kind, and make amaz- 
ing discoveries. Should the sinner hear ever so much 
about the mystery and power of grace, he can form 
no proper conception of them. Faith introduces him 
into a new world, and discovers the most amazing 
events. The eye of faith sees a land of light to be a 
great theatre where the most wonderful scene is 
exhibited. It sees all mankind lying in the rough 
quarry of nature, and Jehovah taking out one here 
and one there, to fit them for his spiritual temple. 
It perceives all events designed to promote the great 
work of redemption in its different branches. In a 
land of light the eye of faith beholds Jesus spiritually 
present, and going about doing good, as he did in his 
human nature in the land of Judea. By faith the 
believer perceives that there has been a secret un- 



272 



seen hand watching over, and preserving him when 
in the pit where there is no water. He is now satis- 
fied that it is a small thing to be approved of men, 
but of the last importance to be approved of God. 
Let the world despise and depreciate him, the appro- 
bation of the Lord infinitely overbalances such abuse, 
and fills his heart with consolation. He not only 
discovers present objects formerly unobserved, but 
he looks within the vail, and his faith realizes unseen 
things. He now believes that there is an important 
day coming, when all, without exception, must appear 
at the Divine tribunal, and receive according to their 
works, whether they have done good or evil. Struck 
with the amazing happiness of the Lord's people, 
and inconceivable misery of his enemies ; it is the 
one thing which he desires — to find mercy of the 
Lord in the day of the Lord. That day will set 
all to rights. Faith discovers that God has that 
day ultimately in his eye in all his procedure to 
his people, and makes the saint keep it in his eye in 
all his exercises. That his jewels may shine that 
day, and appear worthy of him, is the chief reason of 
many dispensations which appear very trying to sense 
and the carnal eye ; but faith, discovering the grand 
design, submits with satisfaction to the hottest fur- 
nace. God says, — They shall be mine in the day 
when I make up my jewels : faith listens, believes, 
fills the heart with joy unspeakable, and cries out, If 
I only be his that day, let him now do what seemeth 
him good, — for I reckon that the sufferings of this 
present time are not worthy to be compared with the 
glory which shall be revealed in all his saints. 



273 

Having already spoken of believer's under the idea 
of jewels, we proceed, as was proposed, to 

II. Inquire how they are made up. 

1. The Lord makes up his jewels by means of hies 
Word and ordinances. His ultimate end in these is 
his own glory ; but this is chiefly promoted by gather* 
iiig in sinners, and polishing them for himself. Where 
he has not that work to accomplish, he does not send 
the means. Where there is no vision the people 
perish* Every ordinance is a mean appointed by 
Christ for polishing his jewels. The word is the 
great mean of convincing men of their miserable 
situation, and their need of Christ. By the law is the 
knowledge of sin. The Gospel points out the re^- 
medy, and by the promises sinners are begotten to a 
lively hope, and made partakers of a divine nature. 
It is the great instrument of beginning and promoting 
the spiritual life. The word, too, is the great mean 
of sanctification. This seems evident from Christ's 
prayer, John xvii. 17, " Sanctify them through thy 
truth, thy word is truth," and from what he says 
elsewhere, " Ye are clean through the word which I 
have spoken unto you." It sets before us in the 
clearest manner the necessity of hohness, and assures 
us that without it no man shall see the Lord, It 
discovers the only method by which it can be attained > 
namely, through the blood of sprinkling efficaciously 
applied to our hearts. It enjoins holiness, and opens 
up the most encouraging and powerful motives. It 
sets before us examples of holiness for our imitation, 

35 



274 



especially Christ himself, the great pattern, in whose 
steps we ought to walk. 

These things are only a part of Christ's work when 
he makes up his jewels, and the word is the great 
mean. Whatever is done by it may partly be ascribed 
to ordinances, the chief design of which is to open 
up the word, and bring it home to the heart, that it 
may have its proper effect. However the Lord may 
bless the reading of his word for making up his jewels, 
there is a special blessing annexed to the preaching 
of it ; and he has promised to be in all places where 
his name is recorded, and bless them. The great 
ordinance of the supper, when blessed by the Master 
of the feast, adds peculiar polish to his jewels. In a 
very affecting manner it puts the believer in mind of 
the situation in which Christ found him, and the 
wonderful method of his deliverance by the death of 
the Redeemer. Suitably improved, it seals his interest 
in the covenant of grace, and is a sure pledge of 
eternal glory. It awakens in the heart of the worthy 
communicant all these gracious workings, by which 
the Lord polishes and makes his jewels up. His 
heart is filled with humility, and flows out in grati- 
tude. Self-emptied, he glories only in the Lord. 
Impressed with his own vileness, he applies to the 
Head of sanctifying influences. Filled with wonder 
at what has been done for him, he determines to 
devote and dedicate himself wholly to the Lord. 

2. Christ makes up his jewels by his Spirit. The 
best means would never prove efficacious of them- 
selves. They would neither hew a jewel from the 
quarry, or give him the least polish. The letter 



275 



kills ; the Spirit alone makes alive. Without super- 
natural influence, the best means would only prove 
hardening. The Holy Spirit must begin the work in 
a day of power, and carry it on gradually. He is 
both the author and preserver of the spiritual life. By 
new communications from him the Christian grows, 
and has cubits added to his spiritual stature. The 
saints could never make themselves in the least 
degree better in any duty, or under the highest privi- 
leges, without his influences. He works in them both 
to will and to do, both in the beginning and progress 
of sanctification. The influences of the Spirit are 
variously described in Scripture, to point out their 
universal effects upon the hearts of the saints. He 
convinces and quickens, sanctifies and strengthens, 
and comforts and seals. To perform the operations 
necessary for polishing believers, he dwells in their 
hearts, and abides with them for ever. The personal 
inhabitation of the Spirit in every saint, though a great 
mystery, is a great reality. How it is, none can tell ; 
but the weakest babe in Christ feels it in his comfort- 
able experience. 

3. He makes them up by his providential dispen- 
sations. Redemption, which is the great work of 
Providence, in all its parts is a making up the Lord's 
jewels. If we consider the Church at large, the 
whole plan of Providence is subservient to her in- 
terest, and every dispensation shall eventually pro- 
mote the holiness and salvation of individual saints. 
The kingdom of providence is committed to Christ 
for the benefit of his Church : hear his own words 
after he rose from the dead. Matt, xxviii. 18, " All 



276 



power is given unto me in heaven and in earth." 
The greatest revolutions in nations, and the smallest 
events, even to the falling of a sparrow, are equally 
the fruit of his sovereign purpose, the immediate 
work of his hand ; and overruled by his all-powerful 
direction for the interest of his people. Often he 
employs agents for the accomplishment of his pur- 
poses which they never thought of, and which, could 
they have discovered them, they would have laboured 
to prevent. He has all hearts in his hand, and the 
whole universe under his irresistible control. He 
sits in heaven, and does whatsoever pleaseth him. 
The united efforts of the great and wise cannot 
obstruct, for a single moment, the least event which 
he hath determined. Nay, without their knowledge, 
and contrary to their design, they are active agents 
to perform his pleasure. 

Providence often appears dark, and the eye of faith 
can scarcely discover any thing but apparent ruin 
and devastation to the Church. God's way is in the 
sea, and in the great waters : but he will make dark- 
ness light, and crooked things straight. Till faith 
can discover the propriety of his procedure, it rests 
on his word, and trusts him even when he seems to 
slay. The darkest dispensations are equally designed 
by Jehovah for the benefit of Zion, as the most smil- 
ing. Wise men may make some things answer a few 
purposes ; but the Lord Jesus is possessed of that 
wisdom which makes all things answer all things. Were 
a child admitted to an artist's shop, and saw him filing 
a jewel, or applying rough instruments, he would be 
ready to apprehend that its lustre, instead of being 



277 



brightened, would be sullied and defaced. Similar 
conclusions are often drawn by weak saints, when 
adverse dispensations are measured out to Zion or 
themselves. The event will discover that the Lord 
adopted the method which in his wisdom was best 
fitted to polish both. The hottest persecutions have 
proved seasons of special revival. They have been 
at once a seed-time and a harvest. Numbers have 
been gathered home to the Church above, and multi- 
tudes added to Zion below. The blood of the mar- 
tyrs is the seed of the Church. What persecution is 
to her, the hottest trials are to individual members. 
They rub off the rust, exercise their graces, and 
brighten them. Time will discover, that though the 
outward man perished, the inward man was renewed 
day by day. 

4. He makes them up by afflictions. These might 
have been comprehended under the dispensations of 
Providence ; but as they are eminently useful for 
polishing the Lord's jewels, we give them a separate 
place. Trials seem as necessary for the Christian in 
this life, as wind or water for the mill. Some graces 
would rust and languish without them; and others 
would scarcely find the least occasion for action. 
Faith is an instance of the first, and patience of the 
last. Owing to a remaining selfishness and love of 
ease, the saints are slow of heart to believe the neces- 
sity and utility of sufferings and tribulations. 

Afflictions are a happy and profitable mean in the 
Lord's hand of making the saints both useful and 
ornamental. In the fire their graces so shine that 
they enlighten and encourage the believing beholders. 



278 



The advantage of afflictions is asserted, Heb. xii. 10, 
11, " Our heavenly Father chastens for our profit, 
that we might be partakers of his holiness. Now no 
chastening for the present seemeth to be joyous, but 
grievous : nevertheless, afterward it yieldeth the 
peaceable fruit of righteousness to them who are 
exercised thereby." Afflictions wean the saints from 
the world, and purge away their sin. In this chapter 
they are called the Lord's furnace, where he refines 
and purifies his silver. The benefit of afflictions is 
conformable to the experience of believers in all 
ages. They have reflected upon their severest trials 
with pleasure, and dwelt upon them with gratitude 
and praise. We shall only mention the testimony of 
one, who had ample experience on this subject : " I 
know, O Lord, that thy judgments are right, and that 
thou in great faithfulness hast afflicted me. Before I 
was afflicted I went astray; but now have I kept thy 
word. It is good for me that I was afflicted, that I 
might learn thy statutes." All the saints will at last 
have reason to say, " Our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory." They wean the heart 
from creature-dependance. They make the saints 
more humble, submissive, and teachable. They are 
powerful medicines, which, in the hand of the great 
Physician, cure their immoderate attachment to 
worldly enjoyments, and their spiritual languors and 
decays, and promote the health and happiness of 
their souls. 

The saints have trials of another kind, and more 
excruciating than their bodily afflictions, — when they 



279 



fall before the power of temptation, and their bones 
are broken by the prevalence of sin. These are 
their worst and heaviest trials ; but such is the wis- 
dom and mercy of their gracious Lord, that he over- 
rules even these for their spiritual advantage, and 
makes them useful for polishing his jewels. After 
Peter had denied his Master, and wept bitterly, he 
was cured of what was hurtful in his forwardness and 
zeal; and had all that was useful in them greatly 
increased. He was equally inflamed with love to his 
Master, and active in his cause ; but he was more 
humble and self-diffident. David's penitential Psalm 
proves how much, through the Lord's grace, he was 
polished after his fall. The gracious heart abhors to 
improve such instances for the indulgence and exte- 
nuation of sin ; and with indignation rejects the 
thought of sinning because grace abounds. The 
advantage reaped by the saints after their falls, while 
useful and encouraging to themselves, will be infi- 
nitely for the glory of Divine wisdom and grace. 

III. The third and last thing in the text, is to speak 
of the day in which the Lord makes us his jewels. 

1. He makes them up in the day of regeneration. 
They were chosen in Christ from eternity. The Lord 
had thoughts of love and mercy towards them from 
everlasting, and firmly purposed their complete sal- 
vation. Before the day of regeneration they lay in 
their blood, without any distinguishing difference 
from the rest of the world. In that day all their ini- 
quities were done away, and a principle of life and 



280 



grace implanted. The Lord, who commanded light 
to shine out of darkness, shines into their hearts; and 
all the objects which they saw before, appear now in 
a very different and new light. Important objects* 
formerly unknown, are now discovered, and occupy 
their minds. The eye of faith is opened, and they 
look at the things within the vail. They are born 
again, and as really introduced into a new world 
as the new-born babe. Old things are passed 
away, and all things become new. They experience 
desires which they never felt before. This is the 
day when the Lord's purpose of grace has the first 
actual influence and saving effect upon them, and in 
which he begins to make them up, 

2. He makes them up in the day of gradual saneti- 
fixation. This day from regeneration is of equal length 
with their natural lives ; and through the whole of it 
he is gradually meetening them for being pillars in 
his temple above. Every thing that passes over them 
is overruled for promoting the work of grace, and day 
by day the Lord enables them to " put off the old 
man with his deeds, and put on the new man, which 
is renewed in knowledge after the image of him that 
created him." Now they lay aside one lust, then 
another : now they flourish in this grace, then in that ; 
and every day they die unto sin and live unto righ- 
teousness. Regeneration is the beginning of our 
sanctification ; that is the growth and progress of the 
new birth ; and glory is the perfection of both. 
Though the saint may appear to decline, when re- 
covered, his declensions will issue in the advancement 
of his holiness and sanctifieatioru 



281 



3. He makes them up at death. Then in a partieu 
lar manner the Lord makes up his jewels. Then 
the soul of the believer is fully delivered from every 
thing sinful, noxious, or unholy ; and is made perfect 
in every thing that is valuable and excellent. The 
gracious dispositions implanted and promoted in this 
life, are brought to the highest pitch of perfection and 
beauty. Then they are perfectly conformed to him, 
who is infinitely holy in himself, and the source of all 
that holiness which is to be found among the crea- 
tures. At death God takes the soul to himself. As a 
great man, when all the operations about polishing 
his jewels are over, lays them safely up in his cabi- 
net ; so at death God takes the better part of the 
believer to himself, and houses it up in glory. Then 
it is beyond the reach of sin, Satan, and every enemy. 
Introduced into the temple above, it shall no more go 
out. There, there is " no more curse, no more death* 
neither sorrow, nor crying, nor any more pain." At 
death, too, the Lord makes up the body* It is lodged 
in the place where the weary are at rest, beyond the 
reach of all sufferings and pain, and is no longer 
pinched by any of its former wants. It is consigned 
to the dust, in union to the person of Christ, and as a 
part of his purchase ; and the members for ever cease 
to be the instruments of sin. It is deposited in the 
grave in sure and certain hopes of a blessed resur- 
rection, and till that momentous period is ever under 
the watchful eye of the great Head. Thus, both the 
parts are disposed of, and the jewel made up by the 
Lord ; as you have long been taught, " The souls of 
believers are, at their death, made perfect in holiness, 

36 



282 



and do immediately pass into glory ; and their bodies, 
being still united to Christ, do rest in their graves till 
the resurrection." 

4. Once more, the Lord makes up his jewels at the 
final judgment. Then the soul, already happy in the 
enjoyment of the God of grace, will receive addi- 
tional happiness, when the body, her former partner, 
shall jointly share in her celestial bliss. Soul and 
body will be reunited never more to part, and will 
enjoy ineffable felicity to all eternity. The resur- 
rection of the body is an article of our creed, to 
which the believer gives his cordial assent The 
glorious manner in which it will be accomplished, is 
beyond our conception. We have a lofty description 
of it in 1 Cor. xv. 52 — 54, u For the trumpet shall 
sound, and in a moment, in the twinkling of an eye, 
the dead shall be raised incorruptible, and we shall 
be changed. For this corruptible must put on incor- 
ruption, and this mortal must put on immortality; so 
when this corruptible shall have put on incorruption, 
and this mortal shall have put on immortality, then 
shall be brought to pass the saying that is written, 
Death is swallowed up in victory." 

To qualify the body for inconceivable and endless 
happiness, it will undergo a wonderful change. It 
will be raised spiritual and incorruptible, and will 
neither be liable to suffering, nor tend to dissolution. 
According to our present ideas, it will resemble a 
spirit more than a body. As it will increase the 
sufferings of the souls of the wicked, already con- 
signed to everlasting punishment, to be again re- 
united to their bodies, and the whole man sent to 



283 



Jiell; a reunion will increase the happiness of the 
redeemed. The souls and bodies of the ungodly- 
shudder at the thought of meeting. With wrathful 
and jealous eye they look on each other in the odious 
and infamous light of a seducer, tempter, informer, 
and tormentor, which has exposed each the other to 
endless ignominy and misery beyond all conception. 
The very thought of suffering together, and undergo- 
ing joint punishment, aggravates their torment, and 
adds fuel to the fire. They would almost rather 
associate with the old Serpent than with one another. 
The very sight of each other reminds them of their 
former opportunities, and the cause of their present 
irremediable situation. Opposite beyond expression 
is the case of the redeemed. Their souls and bodies 
look with wishful and longing eye the one for the 
other. In this world they mutually shared in sorrow 
and consolation. They joined together in divine 
service, and excited and assisted one another. Here 
they had a sympathetic feeling under all outward 
fightings and inward fears. They jointly fought in 
the great warfare, and opposed all their foes. To all 
eternity they shall jointly enjoy the palm of victory, 
and reward of grace. Then they shall be so framed 
as to be no hinderances the one to the other, for the 
spirit will always be willing, and the flesh never weak. 
Like old friends long separated, and brought together 
in the happiest circumstances, a recollection of all 
their former scenes, in which each bore his share, 
and acted his part, will be remembered with unutter- 
able satisfaction, and be the ground-work of unceas- 
ing pleasure. 



284 



This is the day chiefly meant in the text, when 
Jehovah says about his jewels, " they shall be mine." 
As to real interest or propriety, they will be no more 
his than in the day of regeneration : but his propriety 
in them will be better known. When he says, They 
shall be mine, the meaning is, he would then give the 
most indubitable evidence that they were his peculiar 
treasure, — he would own and confess them before an 
assembled world. Accordingly you have been taught 
that " at the resurrection, believers, being raised up 
in glory, shall be openly acknowledged and acquitted 
in the day of judgment, and made perfectly blessed in 
the full enjoying of God to all eternity." 

When Malachi wrote, it was a time of prevailing 
wickedness. They that feared the Lord were few 
and despised ; they had trials of cruel mockings, and 
were exposed to all the severity of persecution. They 
were treated as the ofFscouring of all things; but, 
says Jehovah, they shall be mine in the day when I 
make up my jewels. As if he had said, In the day of 
the Church's trial they shall be set as a seal on mine 
heart and arm; in the day of her partial deliverance, 
I will so care for them as to make it evident to them- 
selves that they are mine ; and in the day of her com* 
plete deliverance, all the world shall know that they 
are my jewels. Now they are heirs in minority ; then 
they shall be put in full possession of the inheritance 
which is incorruptible, undefiled, and fadeth not 
away. Now they are princes in disguise ; then their 
royal dignity will be conspicuous and illustrious in 
the highest degree. In one word, in that day, that 
solemn and important day, they shall be the jewels of 



285 



Jehovah, the admiration of angels, the envy of devils, 
and the glory of the universe ! ! ! 

It remains now to apply the subject ; and we infer 
that, 

1. There is a great difference between saints and 
sinners. This is evident from the names ascribed to 
them expressive of their natures. The one are called 
sheep, and the other goats : they have the titles of 
godly and ungodly, holy and unholy, and righteous 
and wicked. Here the saints are called God's jewels, 
or God's choice goods ; while sinners are but lumber. 
These different names and situations are accom- 
panied with corresponding privileges and danger. 
Great are the privileges of the saints who are Christ's 
and interested in all spiritual blessings: while the 
sinner is in the gall of bitterness and bond of iniquity. 

2. This difference should appear in the lives of 
believers. If they are sheep, they should be gentle 
and patient ; they should be docile, hear the shep- 
herd's voice, and follow him. If they are godly, their 
conversation should be in heaven, and whether they 
eat or drink, they should do all to the glory of God. 
If they are favourites of heaven, they should be trans- 
formed from this world in the renewing of their mind : 
and where their treasure is, there should their hearts 
be. If they are expectants of glory, their souls should 
not be drenched in earthly objects ; but " being risen 
with Christ, they should seek those things which are 
above, where Christ sitteth on the right-hand of God." 
If jewels, they should shine, and " be blameless and 
harmless, the sons of God, without rebuke, in the 



286 



midst of a crooked and perverse nation, among whom 
they shine, as lights in the world, holding forth the 
word of life." 

3. However great that difference be in itself, or 
however discernible through the power of Divine 
grace, it may be in the lives of believers, they have 
no reason for pride or self-gloriation. Christ found 
them lying among the pots, and the foulest of the foul. 
" Their father was an Amorite, and their mother was 
an Hittite: none eye pitied them or had compas- 
sion upon them : they were cast out in the open field 
to the loathing of their persons, and when Christ 
passed by, and saw them in their blood, he said, 
Live." He beautified them as the dove whose wings 
are covered with silver, and her feathers with yellow 
gold. Nay more, they were not only in this dreadful 
situation when Christ found and delivered them, but 
every degree of grace and holiness, every proper 
thought and action, are owing to a continued influx of 
seasonable supply from his fulness. The saint can no 
more in his own strength preserve or increase grace, 
than he could procure or implant it. Sensible of this, 
he glories only in the Lord. 

4. The love of Christ is truly amazing. He loved 
his people from all eternity. In the fulness of time he 
took upon him their nature, and died to purchase his 
jewels. They are costly articles to him indeed, for 
they " are not redeemed with corruptible things, such 
as silver and gold, but with the precious blood of 
Christ." He endured the wrath of God, and the 
severest sufferings, that his jewels might be brought 
from the hole of the pit, and exquisitely polished. In 



287 



all that he did, he had no motive to excite him, but 
because he loved us." There was much to prevent 
and obstruct his benevolent undertaking; but he 
surmounted every obstacle, that he might be able to 
say with propriety, " They shall be mine in that day 
when I make up my jewels." 

5. Believers have the highest reason to love Christ. 
Love should beget love. We should love him who 
first and thus loved us. We love him too little at the 
best, and the love of many waxes cold. Every mean 
of grace should be improved to inflame our love, and 
especially the great ordinance of the supper imme- 
diately to be dispensed. At his table the Lord sig- 
nally makes up his jewels, and his people should go 
forward to it with gratitude and love. Their hearts 
should be filled with earnest desires that, at his table, 
they may be polished for future service, in a new and 
higher degree while continued in this world, and for 
death when he shall call them hence. It is highly 
probable that this may be the last opportunity to 
some of commemorating the dying love of the Re- 
deemer in this solemn ordinance. We would need 
to rise from his table, in some measure, armed with 
the same spirit with which Christ rose from the first 
celebration of the supper, — he rose, went out, and 
met death. Whether you may live longer or shorter, 
at his table you should seek a powerful intimation 
from himself, that you shall be his in the day when 
he makes up his jewels. This would cheer and 
animate your hearts under every affliction, and fortify 
your minds against all desponding fears. It would 
deliver you from an undue love of life, and prepare 



283 



you to meet the king of terrors unappalled. Yoil 
should have some evidences and good hope that you 
are his jewels before you take your seat at his table.- 
Look within. Survey your lives. Collect your evi- 
dences. Look upwards. Cry for the Spirit to breathe 
Upon these slain that they may live. Seek him to 
bear witness with your spirits that you are the jewels 
of the Lord. Have you already got some polish ? 
Apply for more. Pray that you may be sealed, and 
kept safely and secretly till that day when the Lord 
makes up his jewels. 

6. The saints may well be resigned under the 
sharpest afflictions. The design of these is to polish 
and make them up. The hotter the furnace, the 
more admirable a sight is the saint while in it, and 
the more beautiful an object when brought out. Tried 
saints are a pleasing sight to angels. They behold 
them with pleasure and wonder. They learn from 
them the manifold wisdom of God, and the astonish- 
ing power of his grace, which is invincible indeed ! 
If saints themselves know not now what God is doing, 
they shall know hereafter. 

7. We shall only further infer, that sinners are 
God's lumber. If a man apprehend that any valuable 
article has fallen by among his lumber, he tosses it 
about, if perhaps that valuable article might be found : 
and when sure that there is nothing valuable among 
it, he gives up all future care about it, and reckons it 
rather cumbersome than advantageous ; and if he w 
about to move to another place, he commonly com- 
mits it to the flames. 



289 



God tosses about his lumber seeking out his jewels. 
Nations undergo revolutions, that Zion may be saved, 
and termed " sought out, and not forsaken." He 
overturns, overturns, overturns, till he come whose 
right it is. Families are moved from place to place, 
that certain individuals in them may be brought to 
the Gospel and saved. In every tossing a secret 
unerring hand casts the lumber to such a place that 
the jewels may be found. When these are all made 
up, the vast mass of lumber will be cast into the fire 
that cannot be quenched. Sinners, be wise. You 
have now the best privileges. " If you are wise, you 
are wise for yourselves ; but if ye scorn, ye alone shall 
bear it." If you continue to misimprove, God will 
cast you, with the rest of his lumber, into hell fire. 
Oh that you were wise, and would lay these things to 
heart, that the Lord's language concerning you also 
may be, " And they shall be mine in that day when I 
make up my jewels !" 



37 



SERMON XIII. 



MALACHI III. 10. 



Bring ye all the tithes into the storehouse, that there may 
be meat in mine house, and prove me now herewith, saith 
the Lord of hosts, if I will not open you the windows of 
heaven, and pour you out a blessing, that there shall not 
be room enough to receive it 

x HIS chapter begins with an illustrious prophecy 
concerning Christ. His incarnation is foretold; and 
his glorious character as Messenger of the new cove- 
nant is delineated as ground of faith and consolation 
to the Church. His gracious work of refining his 
Church, and all her members, is also predicted. In 
the language of the Old Testament, believers are 
priests and Levites, and these he refines. His work 
extends to his enemies, and he is a swift witness 
against them. When he comes to his Church as a 
Refiner, the dross which cannot stand the furnace 
will be consumed ; and the true gold brightened. 

This chapter also contains the sad state of the 
Jewish Church. Various charges are brought against 
her. The precepts of both tables of God's law are 
broken : there is a departing from God's ordinances 
in a continued progression : they were guilty of rob- 



292 



bing God : they were obstinate, and refused to take 
with the charge, and instead of performing the duties 
enjoined, said, Wherein shall we return, and wherein 
have we robbed God ? This prophet not only de- 
scribes what the church then was, but foretells what 
she would be at other periods. Therefore, at any 
time, when these or such sins prevail, a gracious 
Lord speaks to Zion in the words of the text, Bring 
ye all the tithes into the storehouse, that there may 
be meat in mine house, and prove me now herewith, 
saith the Lord of hosts, if I will not open you the 
windows of heaven, and pour you out a blessing, that 
there shall not be room enough to receive it. 

This text viewed in its connexion contains these 
things : 

A judgment from God, viz. great outward scarcity 
bordering on famine. This was produced partly by 
the season, and chiefly by the caterpillar and canker- 
worm devouring the fruits of the ground. This judg- 
ment was God's voice, and proclaimed that he was 
angry. It was a loud language to the people. By it 
God punished them for the sins specified ; accordingly 
in ver. 9 it is said, Ye are cursed with a curse, even 
this whole nation. 

It contains the procuring cause of this judgment, — » 
they robbed God of the tithes. They learned in 
experience that keeping back God's part did not 
enrich them. Withholding more than is meet, espe- 
cially from God, tendeth to poverty. On the other 
hand, if we honour the Lord with our substance, our 
barns shall be filled with plenty, and our presses 
burst with new wine. In opposition to this conduct. 



293 



the Jews still kept back God's part. They grudged 
it, and thought that what he got was lost to them- 
selves. 

In the text too there is the way to get matters bet- 
tered, and the judgment removed ; God's curse taken 
away, and his blessing restored. — Bring ye all the 
tithes into my house. These were God's property, 
and were chiefly designed for two purposes, — that the 
priests and Levites might be maintained, and the 
poor supplied. The Levites had no portion in the 
division of Canaan. The Lord was their portion. 
They attended daily at the altar, and God appointed 
that they should live by it. The poor were also to 
be supplied. The tithes for these uses were to be 
separated, and carried up to Jerusalem, particularly 
every third year, and the owners, along with the Le- 
vites, and the poor, were to eat. Thus it is said, 
Deut. xiv. 28, 29, " At the end of three years thou 
shalt bring forth all the tithe of thine increase the 
same year, and shalt lay it up within thy gates. And 
the Levite, (because he hath no part nor inheritance 
with thee) and the stranger, and the fatherless, and 
the widow, which are within thy gates, shall come, 
and shall eat and be satisfied; that the Lord thy 
God may bless thee in all the work of thine hand 
which thou doest." See also chap. xii. 5, 6, 7, 11, 
12, — they were to pay them a//, and withhold none. 
They were to do this before the plenty should be 
enjoyed, as a proof that they could trust God, and 
believe his word before they saw the accomplish- 
ment, as the way in which they were to expect plenty, 
and as giving a decided preference to God's house. 



294 



In fine, the text contains the encouragement. God 
calls them to prove and try him about the blessing. 
This without doubt amounts to a promise. The path 
of duty is pointed out, and the success graciously 
secured. While there is great encouragement in 
God's promise, this is heightened by the abundance 
of the blessing, — " that there shall not be room 
enough to receive it." Perhaps the words in the 
original imply, that God could give no more, as well 
as they receive no more ; and may very naturally be 
explained, that God will give a perpetual, everlasting, 
and most abundant blessing. As God expressed his 
kindness to the Old Testament Church in blessings of 
a more visible nature, this had a primary respect to 
great abundance of corn, wine, and oil; his blessing 
on the land that flowed with milk and honey. So 
much did these outward things depend on his bless- 
ing, that Zion sung, " He turneth the wilderness into 
a standing water, and dry ground into water-springs." 

Such is the literal and primary sense. But matters 
of vastly more importance are included. That the 
mere paying of tithes was not all is evident, because 
the Old Testament dispensation was near an end ; 
or rather the prophecy respected the period after 
Christ's incarnation. Besides, tithes might, and often 
were, punctually paid, and God, instead of being 
pleased, greatly offended. He says, Psal. 1. 8, " I 
will not reprove thee for thy sacrifices, or thy burnt- 
offerings." Much depends on the manner of per- 
forming duty, and the end. " Offer unto God thanks- 
giving ; and pay thy vows unto the Most High." 



29r> 



As the Old Testament dispensation was typical, 
and a shadow of good things ; we must drop the sha- 
dow, and attend to the substance. In New Tes- 
tament language, bringing all the tithes signifies 
having respect to all God's precepts, aiming at the 
performance of every duty, and especially prizing 
and supporting the Gospel and its ordinances. By 
the blessing of plenty is meant the corn that makes 
the young men cheerful, and that new wine which 
exhilarates the maids. 

It is universally agreed that the devourer in the 
following verse signifies a great spiritual enemy; 
deliverance from him, a great spiritual blessing ; and 
that the fruits of the ground are to be taken in a 
spiritual sense. This verse also, under figurative 
language, sets before us great spiritual blessings. If 
we could only see, we would find it a bright cloud 
with the sound of abundance of rain. If we could 
attain to the spiritual exercise here pointed out, the 
blessing would certainly become matter of experience 
and enjoyment. In fine, if one person attain this 
exercise, though ten thousand should neglect it, the 
blessing will be his. Faithful is he that hath pro- 
mised, and God has not said to any, Seek me in vain. 

We shall endeavour in explaining these words, 

I. To open up the import of the text. 

II. Show what it is to bring all the tithes into 
God's house. 

III. Illustrate the exercise of proving God. 



296 



IV. Speak of God's opening the windows of heaven 
and pouring out the blessing. 

I. It is first proposed to take notice of some truths 
implied in the text. 

In this, and many other passages of Scripture, Zion 
is called God's house. He says, That there may be 
meat in mine house. It is so called in allusion to the 
temple. There is much propriety in this designa- 
tion. God has founded it. It is the place of his 
peculiar residence, and he says, Here will I dwell. 
In Zion he converses with his people, as the Father 
of the family. There he is worshipped, and commu- 
nicates mercy; there he receives petitions, and be- 
stows his grace. It is an emblem of the Church 
above, and the entrance to it ; and the same term is 
applied to both. Christ says of heaven, In my Fa- 
ther's house are many mansions. 

1. This text implies that this house is supported 
by the activity of the Head and the members. If either 
of these be deficient, there is a great want. If the 
members fail, the tithes are wanting ; and if, through 
provocation, the Head fail, the blessing is withheld. 
In every period, the Church has been supported by 
the activity of both. The members have supported 
her by their activity and the performance of duty; 
and the Head by powerful efficacy and the blessing. 
It is impossible to mention what both of these have 
done, and still do. 

The members love and attend. They love the 
habitation of God's house, and prefer a day in his 



297 



courts to a thousand. They wait at the posts of 
wisdom's doors, listen to Christ's voice, and sit at his 
feet and learn. Hearing Christ's voice is an eminent 
way in which they support the spiritual house. They 
pour out their hearts before him. They wrestle for 
his interest and their own, which are inseparably 
connected ; and will have no denial. They present 
the calves of their lips, and enter his courts to praise 
him. They support and maintain his ordinances. 
They are set for the defence of his Gospel. In Eze- 
kiel's language, they love and support the forms, 
fashions, and laws, of his house. They devote them- 
selves and their all to him. To maintain this house, 
they count not even their lives dear, and by his grace 
are determined to resist whatever would hurt or 
destroy it even unto blood. To all these things they 
are constrained by the love of Christ. 

The Head does all in respect of efficacy. He laid 
the foundation deep in his own purpose and blood. 
The whole edifice is built upon him as the foundation 
laid in Zion by his Father. By his almighty grace 
he brings all the stones from the rough quarry of 
nature, and makes them lively stones by union to 
himself. He lays and supports them. Conversion 
and through-bearing are signal parts of the support 
of this house ; and both are from him. He instituted 
every ordinance, and appointed every office. His 
grace and providence are hourly employed about this 
house. He waters it with his grace every moment ; 
and all power in heaven and earth is given to him for 
supporting and bringing it to perfection. " The Lord 
of hosts shall come down to fight for Mount Zion, and 

38 



2oa 



for the hill thereof. As birds flying, so will the Lord 
of hosts defend Jerusalem ; defending also he will 
deliver it, and passing over he will preserve it." 
Whatever the members do, in the way of duty, is by 
his appointment; and his blessing alone makes it 
successful. All the efficacy and grace and Providence 
is immediately from himself. 

2. It implies that the great Master of this house 
takes particular notice of the conduct of all who 
profess to belong to it. This and other passages in 
this chapter are expressive of the narrowest notice. 
He observes when they pay the tithes, and when they 
neglect. He observes even the principle from which 
they act, and whether they give cheerfully or with a 
grudge. There are two characters of Christ expres- 
sive of the closest notice. He is called a refiner, 
and distinguishes between the gold and the dross. 
He is a witness. He is present at every action, and 
carefully scrutinizes it. 

He distinguishes between the true and nominal 
professor. Where the person is not accepted, every 
action and service is rejected. He curses the de- 
ceiver. None can enter into this house and deceive 
him. He observes all the workings of the unbeliev- 
ing heart, and takes particular notice how often 
it refuses him, and how inimical it is to his grace. 
About nominal professors he particularly notices, 
what they do not to support his house, and what they 
actually do to undermine and destroy it. Though they 
may forget the instances of neglect and opposition, 
he registers them all ; and will call them over at the 
last day. To one he will say, I was an hungered, 



2,99 



arid you gave me no meat ; and to another, I was sick 
and in prison, and you did not minister unto me. 

He observes also the real friends. Should any 5 
however vile and unworthy, cast but an eye to this 
house, he sees him yet afar off, like the prodigal 
when he thought of returning to his father's house, 
or the publican, when he could scarcely lift up his 
eyes, or Jonah when he cried from the belly of helh 
With respect to the real friends, he carefully notices 
what they actually do, for his house, and what they 
desire to do ; how many are converted in their desire, 
and how many enemies are brought down. He 
observes their sad lamentations for what they cannot 
do. He knows when it is in their heart to build a 
house, and when they lament after the Lord. He 
takes notice of all their complaints about what retards 
them; and their secret groanings are not hid from 
him. He is well acquainted with their love to the 
lower house, and longing for the higher. He notices 
every part of their outward substance which is given 
to support his members and interest, even to a cup 
of cold water. Every groan and every grace are 
carefully observed, and shall not lose a reward. He 
cannot but notice these, as they all come from him- 
self; for out of his fulness we receive, and grace for 
grace. 

3. It implies that God has appointed a certain 
order and connexion between the services of his 
people and the blessing. This text evidently sup- 
poses an established and settled connexion. When 
the tithes were regularly brought into God's house, 
the blessing was granted : and when withheld, th** 



300 



curse followed. This order is mentioned in verse 7, 
" Return unto me, and I will return unto you." It i? 
by no means an order of merit. How can* the cries 
of a beggar be thought meritorious ? Faith, or any 
other grace, which is the fruit of God's favour, can 
never have the least influence to merit it. It is a 
connexion of order by God's appointment, and ensures 
success. His great encouraging rule is, " Seek, and 
ye shall find : knock, and it shall be opened unto 
you ;" or in the language of this text, " Prove me, if 
I will not pour you out a blessing." This method has 
the happiest effects. It crowns God's institutions with 
honour, and the aims and endeavours of the worship- 
pers with success. It is peculiarly mortifying to 
sin. It keeps the saint always near the throne of 
grace, and gives a double relish to the blessing. 
Were God to follow any other order, it would indulge 
men in unbelief and sloth. 

4. That in the right performance of duty God has* 
great pleasure, and his people great profit. 

The tithes are meat in God's house. As the priests 
under the law did eat of the tithes offered by the 
people, so the great High Priest is represented as 
relishing the spiritual services of the saints. The 
spouse speaks of laying up fruit for her beloved, and 
he accepts the meat-offerings and the drink-offerings 
of his people. In duties, rightly performed, Christ 
and believers are represented as supping with one 
another, and their intimacy and familiarity resemble 
John's, when he leaned on Christ's bosom. Besides, 
when the tithes are brought into God's house, he 
pours' &ut the blessing, and as mercy is his darling 



301 



attribute, there is nothing in which he more delights, 
The more he is importuned, he gives the more, and 
with greater complacency. The Scriptures every 
where speak of that delight and pleasure which God 
has in the services of his people. They are called an 
offering of sweet savour. The respect he had to 
Abel's sacrifice is expressive of the complacency he 
has in every sacrifice performed in faith. His com- 
placency is variously expressed in Scripture. A 
broken spirit is a pleasing sacrifice to God, and he 
has pleasure in those who betake themselves to his 
mercy. He says to all his people, The companions 
hearken to thy voice, cause me to hear it. When the 
fearers of his name speak together, he writes a book 
of remembrance ; and he puts their tears in his bottle* 
Instead of forgetting their labours of love, they shall 
be mentioned at the last day, as evidences of his 
satisfaction and their love. 

Believers have great profit. Duty is the way in 
which God bestows the blessing, and of all things 
the blessing is the most advantageous. Being made 
sharers of it, the fulness of the new covenant becomes 
theirs. They are interested in Christ, the unspeak- 
able gift of God, and with him God freely gives all 
things. All their wants are supplied. The promises 
will be faithfully accomplished. Then he will be 
their God, and they shall be his people. He will 
give grace and glory, and withhold no good thing. In 
the language of this text, the curse and all its baneful 
effects will be removed. Besides, if there is unspeak- 
able advantage in receiving the blessing, there is no 



30'2 



small benefit in seeking it. Wrestling for it exercises 
and increases grace, prepares the soul for receiving 
it, and enhances its value when bestowed. 

5. It also implies that nothing can be more preju- 
dicial to the spiritual interest of Church members 
than to be scanty in the service of God. Of this many 
passages are a ready proof. Here they kept back 
the tithes, and had famine instead of plenty, and a 
curse, and not a blessing. In the prophecy of Hag- 
gai we are told that their own houses were ceiled* 
strong, warm, and elegant ; while the Lord's house 
was in ruin. On this account the seed was in the 
barn while it might have been in the blade. They 
sowed much, but reaped little -, and the Lord did 
blow on the little which they brought home. The 
heaven over them was stayed from dew, and the earth 
from her fruit. God's blessing, as set before us in his 
promises, may be compared to the fat kine and years 
of plenty ; and our scanty services to the lean kine and 
years of famine which devoured them. In general it 
will be found true respecting religious duties, that he 
who soweth sparingly shall reap sparingly. To very 
many are these words applicable, " Ye receive not 
because ye ask not; and hitherto ye have asked 
nothing." Some cannot find time for the evening and 
morning sacrifices; and others find not an heart. 
The same may be said concerning hearing and read* 
ing the Lord's word, self-examination, and many other 
duties. The attainments of many are small, compared 
with what they might and should be; and this pro- 
vokes God to send leanness to their souls. There 



303 



are a number of spiritual sluggards whose gardens 
are filled with weeds. The hand of the diligent 
alone maketh rich. 

There are two rules about our conduct in God's 
service. The one is, According to your faith be it 
unto you, and faith will never grudge time or endea- 
vour. The other is, With the same measure that ye 
mete withal, it shall be measured unto you again. If 
we satisfy ourselves with scanty measure in our appli- 
cation to God, how can we expect any thing but 
scanty returns ? But in our religious duties, if we 
have good measure, pressed down, shaken together, 
and running over, we may expect gracious returns in 
the same proportion. By this we do not design to 
limit the Lord's sovereignty, or the riches of his 
grace, or to make our conduct the measure of his ; 
but only to point out the usual way in which believers 
may expect large supplies of grace. When we ask 
frequently and fervently, his grace alone inclines and 
enables us : and as we serve him only with his own, 
so in bestowing more grace, and answering our cries, 
he only crowns that which he has already given and 
drawn into exercise. 

6. It implies that God will not disregard the dili- 
gent conscientious performance of duty, but will 
crown it with success. All the tithes brought into the 
storehouse below, will open the windows of heaven 
above, and draw down the blessing. This text would 
be unmeaning on any other supposition. In all time 
past a single instance cannot be adduced, where 
God has been inattentive to the fervent cries of his 
people. All the saints stand as a cloud of witnesses 



304 



in proof of the contrary. As long as Abraham prayed 
for Sodom he was heard ; and when Israel's cause 
seemed most desperate, Moses interceded success- 
fully. Every saint has said with David, Psal. xxxiv. 6, 
" This poor man cried, and the Lord heard him, and 
saved him out of all his troubles :" or with Paul, 
2 Cor. xii. 8, 9, " I besought the Lord thrice ;" and 
if God did not grant the blessing that was sought, he 
compensated the want by saying, " My grace is suffi- 
cient for thee." 

As God has crowned the conscientious perform- 
ance of duty in all time past, we may be sure he 
will do it in every future period. If God should at 
any time neglect the prayers and services of his 
people, it would be attended with the worst effects : 
besides the failure of his promise, it would lead us 
into an endless labyrinth, for if he were not to be 
found in the way of duty, we could never know where 
to find him. 

The afflicted believer objects, and says, this bears 
hard upon me : if the Lord always listens to the cries 
of true believers, I fear I am not one of them : I have 
prayed much, and sought him fervently; I have 
waited long at the throne of grace for a blessing 
which I greatly need ; but he has been silent to my 
prayer, I am near to halt, and my cry is, How long, 
OLord! 

We would answer, are you certain that God has 

not heard you ? If you have not got the very blessing 

.which you prayed for, has he not bestowed some 

others ? Has he not strengthened you with strength 

in the inner man ? Wait on him who waits to be 



305 



gracious. If the vision tarry, wait for it ; and at 
evening time it will be light. However long God 
may seem to be silent, the dejected saint ought to 
wait on him, laying down this as an infallible conclu- 
sion, Heaven and earth may pass away, but God's 
word shall be fulfilled. 

In the last place, it implies that a promising God 
delights to be put to his word and proved by it. He 
says, Bring ye all the tithes into the storehouse and 
prove me. A faithless person cannot endure to be 
proved by his word ; but nothing is more acceptable 
to him who has faithfulness for the girdle of his loins, 
than when his people prove him by faith, wrestling 
that he would do as he has said. Jacob proved God, 
and put his word to the trial when his angry brother 
came against him. He applied to him as the God of 
his fathers Abraham and Isaac, and put him in mind 
of the injunction to return to his own country and 
kindred, and the promise that he would deal well 
with him. He acknowledged his unworthiness, but 
insisted for deliverance, because God said, I will 
surely do thee good, and make thy seed as the sand 
of the sea which cannot be numbered. Moses also 
proved God about the great promise of bringing 
Israel into Canaan. Often Israel rebelled against 
God and provoked him. He threatened to destroy 
them ; but Moses said, What will become of thy pro- 
mise ? He urged every argument for the accom- 
plishment ; and God was as good as his word. David 
too proved him about giving him the kingdom. 
This promise often seemed to fail, but after a variety 
of striking events was punctually fulfilled. Though 

?>9 



306 



sometimes David was about to stagger, in general he 
proved God, and rested on the word he had spoken 
in his holiness. All the saints prove God, saying, 
Remember the word upon which thou hast caused us 
to hope. The straits to which Jacob and David 
were reduced are a proper emblem of the inward 
fightings of the Lord's people in the Christian war- 
fare. The opposing rage of Esau and Saul fall far 
short of the malicious cruelty, and destructive cun- 
ning of the great adversary who goes about seeking 
whom he may devour. Through his temptations and 
the power of unbelief the saints are often reduced to 
their wits' end. Nothing then remains but to look 
again to God's holy temple, and prove his promise. 
This exercise is best understood by the believer 
when all refuge fails, and only the bare word of pro- 
mise remains as ground of hope. In this situation, 
when the saint grasps the promise, and proves the 
Divine veracity, he eminently glorifies the Divine 
perfections, especially that power which can accom- 
plish the word and surmount every difficulty, and that 
faithfulness which actually will do it. 

II. We proceed to show what it is to bring all the 
tithes into God's house. 

1. In order to this we must be there ourselves. As 
far as possible it was the duty of Israel to bring the 
tithes, and not send them. The spiritual services 
meant by the tithes, like the widow's mites, derive 
their value not so much from the quantity, as the 
person, and the manner in which he performs them. 



307 



Personal attendance upon God's ordinances, whether 
public or private, is a great duty, which should not 
be neglected when God gives opportunity. The 
temple below is an emblem, and in some respects 
the threshold of that above, where none will worship 
by proxy. We ought to present our bodies before 
God in his ordinances, for the honour of Christ the 
great Head, the encouragement of others, and our 
own spiritual benefit. In ordinances Christ is ex- 
hibited as the only Saviour and propitiation, and set 
forth crucified before us. He passes by as the great 
Physician of souls, and kindly says 10 every diseased 
sinner, as to the impotent man, " Wilt thou be made 
whole ?" In these he makes over himself, and all the 
fulness of the covenant of grace. 

A due personal attendance on God's ordinances 
has been regularly exemplified by his people in 
every age. Of old the children of Israel punctually 
went to Jerusalem : thither the tribes went up, Psal. 
cxxii. and no hardships either prevented them from 
setting out, or dispirited them in the way. Passing 
through the valley of Baca, they made it a well ; they 
went from strength to strength, and every one of 
them appeared in Zion before God. They esteemed 
a day in his courts better than a thousand ; and this 
supported them under every discouragement by the 
way. They found in experience that their own hap- 
piness consisted in yielding obedience to the Divine 
command. At the entry of the New Testament dis- 
pensation they continued daily in the temple; and 
in every age the Lord's people will be found to love 
the habitation of his house. A neglect or contempt 



308 



of ordinances is most dangerous. A curse is de- 
nounced against the man who turns away his foot 
from hearing the law. It must be remembered, how- 
ever, that mere bodily attendance is not sufficient. 
God is a Spirit, and they that worship him must 
worship him in spirit and in truth. He chiefly calls 
for the heart ; and a dead carcass can never please 
him. Alas ! professed worshippers are often like 
Ezekiel's hearers, who sat in God's house and heard 
his word, but their hearts went after their covetous- 
ness. While many satisfy themselves with a mere 
external attend? nee, others often absent themselves 
altogether. There will be excuses while in this 
earthly tabernacle, but they should be such as will 
satisfy conscience in the hour of death, and may be 
presented to the Judge. 

2. It implies that we ought to devote a certain 
portion of our time to the Lord, without reckoning it 
lost. Many of the Israelites who brought the tithes 
to Jerusalem were at a great distance, but whatever 
time was requisite, they were to allow it without 
grudging. 

Our time is wholly the Lord's. It began by his 
appointment, will end at his pleasure, and ought to 
be spent in his service. We should have an eye to 
his glory in our natural and civil actions. We should 
join fervency in spirit with diligence in business, and 
whether we eat or drink, we ought to do all to his 
glory ; but a certain proportion should be particu- 
larly devoted to him. He has expressly set apart 
some time for himself. While in infinite wisdom he 
has allowed us six days, he claims the seventh. 



309 



Reason cannot but assent to the propriety of the ap- 
pointment. A much greater or lesser proportion 
would have been equally inexpedient. On the one 
hand, we are very ready to forget Divine things ; and 
on the other, the concerns of this world require our 
attention while in it. While God has set apart the 
whole of the seventh day for himself, he claims also a 
portion of all the six. Under the law the morning 
and evening sacrifices were appointed, and punc- 
tually observed. The Gospel delivers from the 
letter, but by no means from the spirit. We are still 
to begin and end the day with the calves of our lips. 
The believing Israelites did not consider these sacri- 
fices as any way exempting them, either from secret, 
or family duty. To encourage to the careful observ- 
ance of them, God often signally countenanced them 
with some special manifestations of himself, instances 
of which we have in Job and Daniel. 

Though expressly enjoined not to give God less, 
on particular occasions, we may and should give 
him more. Providential calls, our own situation, 
and that of others, will determine as to these occa- 
sional services. There are especially two things, 
which will tend to settle the quantity of time to be 
thus devoted to God. These are love and necessity, 
each of which has a powerful plea. Love dislikes 
to be stinted as to the time spent with the dearest 
friend ; and necessity cannot think of going away 
without good time to present, urge, and plead in its 
own behalf. When one can say with David, I am 
poor and needy, or with Paul, the love of Christ 
constraineth me ; he will not be greatly ignorant 



310 



about the time to be devoted to the Lord. The time 
immediately spent with God has precious effects. It 
consecrates the rest of the time, and tends to spi- 
ritualize the heart; and then the person is likely to 
be in the fear of the Lord all the day long. 

We are not to reckon the time lost which is thus 
spent. There is no profit in robbing God. Even as 
to the things of this world, he may soon blast them, 
or lay his hand upon us. If we look to the other 
world, no time can be employed to such advantage 
as in seeking the pearl of great price, and laying up 
treasure in heaven. 

3. It also implies that we should give him a part of 
our substance. This was directly and immediately 
meant by the tithes. Under the Gospel, the com- 
mand to honour the Lord with our substance is as 
binding as ever, though we are neither confined to 
the same manner of giving, nor to the same quantity. 
As this duty is perhaps as little understood and 
practised as most, the following things may perhaps 
cast light upon it. 

All that we have in this world is from the Lord. 
The silver and the gold are his. We are taught by 
Christ to seek our daily bread from him, and he 
carves out our lot. If we enjoy outward prosperity, 
it is wholly from him. " He blessed them also, so 
that they are multiplied greatly, and suffereth not 
their cattle to decrease." (Psal. cvii. 38.) The hairs 
of our head are numbered by him, and a sparrow 
falls not to the ground without him. The best con- 
certed plans, and the strongest endeavours will be 
unsuccessful, without his blessing; and his watchful 



311 



Providence is equally necessary both for procuring, 
and preserving our outward enjoyments. 

As we have our all from the Lord, we ought to 
expend none of it directly against him or to support his 
enemies, but to use it in subserviency to his glory, 
and our salvation. The contrary conduct is most 
sinful. It was a great ground of the Lord's contro- 
versy with his people, that they did not see his hand 
in the good things they enjoyed, and knew not that 
their corn, wine, and oil, which they prepared for 
Baal, came immediately from him. This provoked 
him to take away these outward blessings, Hosea ii. 
8 — 13. The same conduct is also reprobated, James 
iv. 3, " Ye ask, and receive not, because ye ask 
amiss, that ye may consume it upon your lusts." 

While we should use none of our substance against 
God, a part of it should be directly given to him. 
The calls of Providence, the situation of Christ's 
interest and members, and our own ability, will 
determine the quantity. Christ needs part of our 
substance to support his cause and ordinances, and 
to supply his members, who are on beds of languish- 
ing or in the straits of poverty. He has the strongest 
possible claim to what is necessary for these pur- 
poses. We are bound by justice and gratitude to 
give it. It is just that he should be served by his 
own ; and gratitude requires that a part be given to 
him, from whom we have the whole. As to our 
ability, the great rule is, 1 Cor. xvi. 2. Every one is 
to give as God hath prospered him. Many are ready 
to err in judging of their own ability. If we would 
judge aright, we should judge without partiality, and 



312 



with faith on God as Jehovah-Jireh. The Lord loves 
a cheerful giver, and to remove all backwardness to 
this duty, he sets before us the most powerful en- 
couragement in his word. What is given for these 
purposes is called a lending to the Lord, who will 
return it with interest ; a casting our bread upon the 
waters, with an assurance of finding it ; and he has 
promised that every service of this kind, even to a 
cup of cold water, shall be rewarded. We have 
often seen verified, Prov. xi. 24, " There is that 
scattereth, and yet increaseth; and there is that 
withholdeth more than is meet, and it tendeth to 
poverty." 

4. It includes a performance of every duty. The 
duties enjoined are either more directly to God, our- 
selves, or others ; and none of them are to be ne- 
glected. That we may know them, we are diligently 
to look into the law of the Lord, which is perfect, 
and the only rule of faith and manners : that we may 
practise them, we are diligently to apply to the grace 
of the Gospel. The law tells us what to do, and the 
Gospel how to do it. The one sets duty before us, 
and the other grace and strength for the performance. 
A person can never be said to bring all the tithes 
into God's house while he lives in the wilful neglect 
of any known duty. 

5. Bringing all the tithes into God's house also 
includes an observation of every ordinance. The 
Lord hath appointed various ordinances, some for 
gathering in sinners, others for building up his own 
people, all of them for the good of the body and his 
own glory; and none of them should be slighted. 



313 



As these are well known, they need not be named. In 
the observation of them it is of great importance to 
have an eye to the Divine authority which enjoins 
them, and the ends for which they are appointed. 
Waiting upon God in them, we should be influenced 
by the hope and expectation of the blessing annexed ; 
and should consider them all as means of communion 
with the great Head, and designed to meeten us for 
the inheritance of the saints in light. 

We shall only further say, that God considers 
keeping back the tithes as robbing himself. In any 
case robbery is a great sin, exposes to severe punish- 
ment, and must be aggravated in proportion to the 
excellency of the things taken away, and the bad 
effects produced. Keeping back the tithes robs God 
of his due, is pernicious to our own souls, and hurtful 
to others. As persons guilty of this crime when ap- 
prehended are punished, so God will not hold them 
guiltless who neglect to bring the tithes into his 
house. The Israelites here were punished, and such 
as act the same part have no reason to think that 
they shall escape. When the Lord's people them- 
selves are in any measure guilty of this crime, though 
he pardon their sins, he will take vengeance on their 
inventions. 

Leaving the other parts of this subject, we con- 
clude at present by observing, that a professing peo- 
ple are often very guilty, and always highly favoured. 
It was so with the Jews. They had peculiar privi- 
leges. They were God's chosen people, and he 
constantly watched over them. He supplied all their 
necessities, and protected them against all their foes. 

40 



314 



They were favoured with the means of grace, and 
enjoyed the symbols of Divine presence. Salvation 
was set before them. Justly did Christ say, " Salva- 
tion is of the Jews." But they were very guilty. 
Though they enjoyed privileges superior to every 
other nation, they did not improve them. Sin pre- 
vailed against light and warnings. They rejected 
the counsel of God contrary to conscience and con- 
viction. They knew that the tithes should have 
been paid ; but they withheld them. Before this, 
they had ample experience of the sad effects of God's 
anger; but they despised them. Others favoured 
with the Gospel too often follow the same course. 
The means of grace are a distinguished privilege. 
Suitably improved, they will produce the happiest 
effects. Misimproved, the event will be awful and 
melancholy. God has promised to be with us, while 
we are with him. If we forsake him, he will forsake 
us. We should endeavour to comply with the gra- 
cious call, " Return unto me," and take encourage- 
ment from the comforting promise, " and I will return 
unto you, saith the Lord of hosts." 



SERMON XIY. 



MALACHI HI. 10. 



Bring ye all the tithes into the storehouse, that there may 
be meat in mine house, and prove me now herewith, saith 
the Lord of hosts, if I will not open you the windows of 
heaven, and pour you out a blessing, that there shall not 



be room enough to receive it. 



_L HE blessing and all the intimations of it are from 
God. He contrived it in his purpose, and offers it 
in his promise. He wants to be importuned that he 
may bestow it. Fervency in seeking it is a part of 
the blessing, and the way to enjoy it fully. God has 
not only provided what we need, but complains when 
we do not seek it ; and assures us that proving him is 
most acceptable, and an exercise which he has pro- 
mised to bless. When any thing beneficial is with- 
held, it is with this view, that we may observe God's 
hand in keeping it back, and apply for it. Thus he 
says, " Bring ye all the tithes into the storehouse, 
that there may be meat in mine house, and prove me 
now herewith, saith the Lord of hosts, if I will not 
open you the windows of heaven, and pour you out 
a blessing, that there shall not be room enough to 
receive it." 



316 



Having in a former discourse endeavoured to ex- 
plain the two first heads of our method, we proceed 
as was proposed, 

III. To illustrate the exercise of proving God. 

There are two parts of religion remarkably expe- 
rimental — the believer's proving himself, and proving 
God. These are totally beyond the ken of mere 
nominal professors, who satisfy themselves with the 
exteriors of religion ; and they are by far too much 
heart-work to be a part of the hypocrite's cloak. 
Even careless believers are too little acquainted with 
them ; but the exercised (though perhaps they can- 
not say much concerning their attainments) are 
frequently employed both in proving God and them- 
selves. These two tend to cast light on each other, 
and from proving ourselves we may form some idea 
what it is to prove God. On this we offer the follow- 
ing observations. 

1. To prove any object is to compare it with some 
touchstone. When we prove ourselves, we bring 
our hearts and lives to the touchstone of the law, and 
the characters and exercises of the Lord's people, 
as delineated in his word. When we prove God, we 
bring him and his conduct to some touchstone. Here 
the wicked err to their own destruction. They think 
God such an one as themselves, and make their own 
sinful lusts and inclinations the touchstone. Such 
was the conduct of the wicked Jews when they in- 
dulged sin, and expected preservation because the 
temple of the Lord was among them, Jer. vii. 4. 



317 



They made the temple, which should have been an 
eminent mean of holiness and humility, subservient 
to their pride. The carnal Jews brought God's 
Messiah to the touchstone of their ambition. They 
expected a mighty prince to deliver them from the 
Roman yoke, more galling to them than the yoke of 
sin, and when Christ appeared they were offended on 
account of his poverty and meanness. 

The tried and exercised believer in proving God 
brings him to a touchstone different indeed, and 
which God himself approves, namely, Divine revela- 
tion. This alone is his ground of hope, and if God 
act agreeably to his word, his people can have no 
reason to complain. In proving God by his word, it 
is necessary that the saint know what it is, that he 
may ascertain if God, in his case, acts agreeably 
to it. 

The saint proves God by the various parts of his 
word. The great design of the whole is to proclaim 
his mercy to sinners through Christ. Mercy is his 
darling attribute, and is over all his other works. In 
proving God the Christian considers with satisfaction 
the boundless nature of his mercy set before him in 
the Scriptures, the astonishing wonders it has done 
to procure egress to itself, and the amazing effects 
after it has actually vented through the Redeemer. 
He considers God's own account of himself, that he 
is love ; that his thoughts of mercy are higher than 
our thoughts as the heavens are higher than the 
earth; that his mercy endureth for ever; and he cries 
with the Church, Micah vii. 18, "Who is a God like 
unto thee, that pardoneth iniquity, and passeth by 



318 



the transgression of the remnant of his heritage ? he 
retaineth not his anger for ever, because he delighteth 
in mercy." Proving God by his mercy, the believer 
places his own misery beside it. Some humane per- 
sons need only an opportunity of doing good, and the 
sight of a miserable object draws out bowels of com- 
passion. It is eminently so with God, therefore the 
saint says, as in Psal. xxv. 18, " Look upon mine 
affliction, and my pain, and forgive all my sins," or, 
as in Psal. xxxi. 9, " Have mercy upon me, O Lord, 
for I am in trouble ; mine eye is consumed with grief t 
yea, my soul and my belly." 

In bringing God to the touchstone of his mercy, 
faith instead of being alarmed at his justice, rejoices 
in it as satisfied, and in the interest of the sinner, and 
makes it a part of the touchstone. The believer ap- 
proves of the glorious substitution of Christ, and takes 
his standing on the sea of glass. He insists with God 
to deal with him as in Christ, in whom he is well 
pleased, and in whom there is no iniquity in Jacob. 
Discovering God in Christ, he sees him to be a just 
God and a Saviour, and just in justifying the ungodly. 
He sees that justice has received such satisfaction 
that, instead of having any claim upon the sinner 
who believes on Christ, it must and will see all the 
purchased blessings bestowed. 

As in the word itself, so in the exercise of proving 
God, the promises hold a distinguished place. Dis- 
covering the good in the promises, and the faithful- 
ness of them, the saint embraces them with his whole 
heart. He considers his own wants, and brings them 
to the promise, insisting upon supply for them all. 



319 



Proving God consists greatly in insisting that he 
would do as he has said, and crying, Hast thou not 
said, and wilt thou not do ? and I will not let thee 
go except thou bless me. Remote from every eye, 
the poor believer uses a freedom with God about his 
promises, which he could not use with any fellow- 
creature. He wrestles with him, pours out his heart 
before him, and gives him no rest. As his necessities 
daily recur, he applies to the promises, puts God in 
mind of them, and proves him about the accomplish- 
ment. When reduced to the greatest extremity, he 
doubles his diligence in prayer. 

Were it not for Satan and unbelief, God's word 
would never be called in question ; but as these call 
him a liar, he has taken every method for the con- 
firmation of it. He has ratified his promises with an 
an oath. This gives his people, when proving him, 
ground of strong consolation. They consider that an 
holy person, though weak, would do much rather 
than break his oath, and that the very sight and 
recollection of it, with every honest man, would 
awaken the highest endeavour to make him neither 
act short of it, nor contrary to it. Among men an 
oath is the highest security that can be given. If we 
believe them when they swear, much more may such 
a testimony emitted by God be depended upon. 
When he swears, well may every person believe. 
He swears for himself. He pledges as it were his 
godhead to make good what he has promised. Con- 
sidering all this, believers exclaim, What will not an 
almighty, and infinitely holy God do rather than 
break his oath ! He will not only open windows in 



320 



heaven that he may keep it ; but heaven and earth 
shall pass away before he break it ! 

The believer also proves God by his known con- 
duct, and what he has formerly done. He remem- 
bers the years of the right-hand of the Most High. 
For this, among other reasons, his wonderful works 
are recorded. He insists that God would do to him 
as he has done to others, and cries in the language 
of the prophet, " Awake, awake, put on strength, O 
arm of the Lord ; awake, as in the ancient days, in 
the generations of old. Art thou not it that hath cut 
Rahab and wounded the dragon ? Art thou not it 
which dried the sea, the waters of the great deep, 
that hath made the depths of the sea a way for the 
ransomed to pass over?" (Isaiah li. 9, 10.) He 
dwells upon the great interpositions of God in behalf 
of his people when they were in the utmost distress. 
These inform him what God can do and has done, 
encourage him as to what he may expect, and incite 
him to prove him in prayer. He urges that now, as 
formerly, in the mount of the Lord it may be seen. 
These great deliverances have been a most comfort- 
ing touchstone to the saints in every age, and have 
been transmitted by them to succeeding generations, 
as an unfailing source of comfort in all their trials. 

2. In proving God we bring in every circumstance 
which tends to make the trial decisive. This is well 
known among men. Proving one another about a 
matter of importance, every thing which appears to 
be of any weight is collected. Proving God about 
the blessing, the saints follow the same course. It is 
astonishing to hear the eloquence and fluency of 



321 



many poor persons when engaged in this exercise, 
who can scarcely open their mouths on any other 
subject. This is owing to the powerful influence of 
the Holy Spirit helping their infirmities, and to the 
ingenuity of faith, which is quick-sighted, full of in- 
vention, and scarcely lets any thing escape its notice 
which would be advantageous. An instance of this 
we have in the Syrophenician woman : when Christ 
was silent, instead of giving up her plea, she drew 
nearer, and urged it with more importunity. When 
he intimated that the children's meat should not be 
given to dogs, her faith discovered a plea even in this 
title — if the children were entitled to meat, the dogs 
had a right to the crumbs. 

In proving God, the saints urge the free manner in 
which the promises were made. They plead that if 
God, without any solicitation, moved by nothing with- 
out himself, but only by his own grace and good will, 
made the promises ; their guilt and pollution, which 
he well foresaw, can be no obstruction to their ac- 
complishment. 

They urge likewise Divine power. In proving a 
person about what he has said, his ability to accom- 
plish is of great weight. They are persuaded that 
God is able to do as he has said, and that whatever 
their case be, nothing is too hard with him, who 
is almighty. God proved Abraham's faith when he 
called him to offer up Isaac, and he proved God's 
faithfulness and ability, when he bound his only son — 
the son of the promise, and was about to strike the 
fatal blow. Persuaded that God could raise him up 

41 



322 



from the ashes, he staggered not. Daniel too had 
the strongest persuasion both of the grace and al- 
mighty power of God, when he chose rather to be 
cast into the den of lions than either omit the wor- 
ship of the true God, or give it to any other; and 
God shut the mouths of the lions, and preserved 
Daniel. The three children, believing that their 
God was able to deliver, preferred the hottest fur- 
nace to the greatest worldly enjoyments at the ex- 
pense of sinning against God. Trusting to Christ's 
ability, Peter walked on the water; and many a 
believer, since that day, has ventured on the boister- 
ous element of arduous duty, and severe difficulty, 
with nothing to carry him out, but — God is able — it 
may be he will be gracious — and who knows but he 
will return. He has argued thus, " I am weak, but 
God is strong ; he calls, and I shall try ; many who 
have entered on great duty, with vast discourage- 
ments, have been supported, and it will glorify his 
grace to support me." 

It is impossible to name all that the saints adduce 
to add weight to their cause, when proving God. 
They urge the bad effects if they do not prevail — 
that enemies will reproach, friends hang down their 
heads, and the good ways of the Lord be evil spoken 
of. They insist on the good effects if God mercifully 
interpose : he will get a revenue of glory, they the 
benefit, and others great encouragement. But it is 
of the last importance to observe here, that, what- 
ever they adduce to support their cause, and encou- 
rage their heart, when proving God, Christ is their 



Alpha and Omega, the beginning, end, and amount of 
all their hope, and of every plea they urge at the 
throne of grace. 

3. When proving is with a view to obtain some- 
thing of which we stand in need, as it is always in this 
case, it consists in asking with importunity, and 
urging every possible argument that we may prevail. 
Proving God always includes an ardent desire that 
he may act like himself, and bestow the blessing. 
We cannot prove him without prayer. Some think it 
enough to sit still, and leave God to do or not do, give 
or not give, as he pleases. Not so the believer. He 
opens his heart wide in desire, and with his mouth 
cries to the Lord ; and in this manner proves if he 
will pour out the blessing. God cannot be proved 
but as he is on a throne of grace. From the word of 
grace we have all our encouragement, and from the 
throne of grace every blessing. 

The saints ask with great importunity. Not satis- 
fied with faint wishes and languid desires, they cry 
with vehemency and fervency, and their souls follow 
hard after God. We well know what it is to prove a 
friend, or fellow-creature, if he will grant us some 
object we greatly need, or anxiously desire. Dissa- 
tisfied with barely asking it once, we make repeated 
application. Frequently and with importunity the 
Lord's people apply to him for salvation and deliver- 
ance from particular straits. Never did a man on 
the brink of destruction cry more vehemently for 
relief proving what others would do for him, than 
they with God for mercy. 



324 



While most importunate the believer urges his plea 
by every argument. To the praise of grace, he 
urges his petition for pardon both from the greatness 
of his sin, and the magnitude of divine mercy. The 
psalmist uses the former argument, Psal. xxv. 11, "O 
Lord, pardon mine iniquity, for it is great :" and the 
latter, Psal. li. I, " Have mercy upon me, O God, 
according to thy loving-kindness ; according to the 
multitude of thy tender mercies blot out my trans- 
gressions." The boundless nature of Christ's merit, 
and the infinite efficacy of his blood to cleanse from 
all sin, are urged as the strongest arguments for justi- 
fication and sanctification. To obtain the blessing, 
like the spouse, the saint urges the greatness of his 
desire, saying, I am sick of love ; and like the psalmist, 
the greatness of his necessity, saying, " Bow down 
thine ear, O Lord : hear me, for I am poor and 
needy." Not to name many other arguments adapted 
to particular situations, the wrestling saint urges his 
plea from this consideration, that if he is pitied, God 
will get a revenue of glory, and heaven will resound 
with endless songs of praise. 

4. Having proved God, we are to allow and rest in 
just evidence. Proving is always with a view to collect 
evidence, and come to some decision ; and we should 
not in this case, more than in others, be ever learning 
without coming to the knowledge of the truth. When 
we have proved God by the touchstones already men- 
tioned, and find satisfying evidence that he cannot be 
worse than his word (which faith will always do,) we 
are to consider the proof as made, the trial over — 



325 



rest in the evidence, and add it as a new and valuable 
increase to our experience. The great end of prov- 
ing is to subdue unbelief, remove doubts, increase 
our faith, and encourage ourselves in the Lord. 

Those who proved God, of whom we have an 
account in Scripture, nobly rested in the evidence 
which they obtained, that God was what he revealed 
himself to be, did as he said, and was never worse 
than his word. They put a mark on the decision for 
their own encouragement in all future straits, and for 
the consolation of tried believers in every succeeding 
age. Great was the benefit which accrued to them 
from resting in just evidence. On every future occa- 
sion they applied to God, as a God and friend whom 
they had proved and tried. When Abraham proved 
him, he rested in the evidence, as well he might, and 
put this motto on the place and interposition, Jehovah- 
Jireh. Owing to Jacob's success and satisfaction in 
proving God, he called the place Bethel, and Peniel: 
and both God and Jacob afterward appealed to the 
proof then made. Long after, God said, I am the God 
of Bethel ; and Jacob not only allowed the title, but 
improved it and gloried in it. Once the Israelites, 
having proved God, called him Jehovah Nissi. At 
another time, when he had graciously healed 
them, they recorded his kindness, and called him 
Jehovah Rophi. David was favoured with signal 
interpositions. He remembered the proofs of God's 
power and goodness, and improved them in his future 
trials. His exercise on this head is often recorded. 
We have a beautiful instance, Psal. xlii. 6, " O my 
God, my soul is cast down within me ; therefore will 



326 



I remember from the land of Jordan, and of the Her- 
monites, from the hill Mizar." Every believer of any 
standing has been distressed with outward fightings, 
or inward fears. He has proved God, and met with 
gracious interpositions. These, with all the circum- 
stances of time, place, and wrestling, he ought care- 
fully to keep in mind for the glory of God, and his 
own benefit in future distress. 

5. In proving God, we are to do duty, and leave 
the event to him. God will do as he has said. His 
word cannot be broken. He will hear the cries of 
his people; but their faith and patience may be 
greatly tried. He will interpose ; but he must neither 
be limited as to time or manner. Our season for 
gracious interposition is commonly much earlier than 
God's ; and the blessing seldom comes in the way in 
which it was expected. We are to commit our way 
to God, and prove him, trusting that, in his time and 
way, he will bring it to pass. Pursued by Pharaoh, 
the Israelites ventured into the Red Sea without sen- 
sible evidence of safety, and left the event with an 
almighty God. Returning to Jerusalem with his 
companions, though greatly afraid, Ezra was ashamed 
to seek an armed defence from a heathen prince to 
whom he had said so much about the power and 
kindness of the God of Israel. He determined to 
prove the Lord, and fasted at the river Ahava. Hav- 
ing attempted duty, he set forward, leaving the event 
to God. By God's good hand upon him he was pre- 
served from his enemies, and such as lay in wait by 
the way, Ezra viii. 21, 22, &c. When Jerusalem was 
closely besieged by Rabshakeh, Hezekiah followed 



327 



the same course, and was not disappointed. The 
saints should always act in this manner, and often do 
it. The proof which they make of God when they 
pour out their hearts in faith, never disappoints, but 
always exceeds, the most sanguine expectation. Could 
we rely on the Divine veracity pledged in the pro- 
mise, God would see to the accomplishment. It is 
his part to perform, and ours to believe. 

6. This exercise includes a high valuation of the 
blessing concerning which we prove God, and a wait- 
ing on him for it. Unless we value the blessing, see 
the want of it to be misery, and are sensible that we 
can have it nowhere but from God; we will never 
heartily engage in this exercise. The Jews by this 
time might have learnt that their own endeavours 
could never give them plenty, remove want, or rebuke 
the devourer. Every spiritual blessing is from God 
alone. Experience will soon convince all who are 
in earnest that they can do nothing of themselves for 
their own salvation ; and faith, which alone brings 
any person to prove God, discovers that with him 
only there is mercy. 

Valuing the blessing, believers are to wait for it. 
Though they may apprehend the time long, they are 
to wait till God send mercy, as they that watch for the 
morning. The night may be long and stormy, and 
waiting very irksome ; but the morning will come. 
Nothing is more glorifying to God than to wait on 
him, and nothing more beneficial to the saint. Wait- 
ing on God is most comprehensive, and includes 
faith, hope, and prayer. He who waits will not be 



328 



idle. He walks on in the middle path between pre- 
sumption and despair, and is constantly on the out- 
look for the blessing. 

7. Having once begun the glorious exercise of 
proving God, we are to persevere in it to the end. 
As long as we stand in need of mercies and interpo- 
sitions, as long as trials are measured out, while we 
have cruel and cunning enemies within or without, 
and have no strength of ourselves, proving God is 
our only resource. We are to prove him one year 
after another, and we are to come up through every 
part of this wilderness engaged in this exercise. We 
are to make the last great proof at Jordan. There 
we should collect all God's promises and interposi- 
tions, and all our own wants and experiences, and 
put God in mind of what he has said to us, and done 
for us. Above all, we should then fix the eye and 
heart upon the merit of Christ, grasp it by new and 
vigorous believing, and once for all bring God to the 
great touchstone of mercy and faithfulness, and im- 
portune him for salvation. 

Proving in its present mode must end there. In 
heaven, having received complete salvation, we can 
no more hope for it. There we shall know as we 
are known, and see Christ as he is. That which is 
in part will be done away, and attainment and hap- 
piness will be perfect. We will then enjoy that God 
whom we have now proved, and cry out with un- 
speakable rapture, " Lo, this is our God ; we have 
waited for him, and he will save us : this is the Lord ; 
we have waited for him, we will be glad and rejoice 



329 



in his salvation." The beatific vision of which we 
have often heard will be then fully enjoyed, and our 
happiness will be as complete as endless ! 

In fine, faith must pervade the whole exercise. We 
must beware of proving God as we do persons of 
whose dispositions we are ignorant, or who may not 
have it in their power to help us, however much they 
might be inclined. Far less are we to prove God as 
some, in a time of extreme necessity, are obliged to 
apply to an enemy. No ; we must believe that he is 
a rewarder of them that seek him, that he is rich in 
mercy to all who call on him, and that with him 
there is plenteous redemption. Some have been 
tried in human courts by their sworn enemies, and 
could not prevent it. The event was, as might have 
been expected. Unbelief is the sworn enemy of God 
and man, and if allowed to have place in proving 
God, has not a single good word to say of him. It 
speaks ill of his promises. It makes haste. It urges 
the saint to apply to another quarter, and wait no 
longer. Faith alone discovers the object to be 
proved, the touchstone to which it should be brought ; 
and it alone can compare them together. Faith only 
can draw r a proper conclusion. Indeed this precious 
grace itself, as exerted in prayer, constitutes the 
glorious exercise of proving God. It takes encou- 
ragement from such words as these, " What things 
soever ye desire when ye pray, believe that ye re- 
ceive them, and ye shall have them : If ye shall ask 
any thing in my name I will do it." Relying on his 
faithfulness, it wrestles, and will have them accom- 
plished. 

42 



330 



Having endeavoured to illustrate the exercise of 
proving God, before leaving this part of the subject, 
we might speak a little concerning the call, which 
God gives to his Church and people to engage in it* 
He says prove me. 

1. This gracious call implies, that whatever was 
wrong with Israel no blame could be imputed to God. 
Sincerity and uprightness love the light. It was 
God's design to bring his people to compare his con- 
duct to them with theirs to him. There was much 
wrong with them. They omitted duty, and neglected 
the tithes. The Lord was provoked, and threatened 
them with famine. Inattentive to the cause, they com- 
plained much of the effect. In this, as in other cases, 
unbelief laid all the blame on God. To discover to 
them where it really lay, God called them to prove 
him. He was willing that his conduct should un- 
dergo the narrowest scrutiny, well knowing that the 
decision would be, " My ways are equal, and yours 
unequal." 

Some often blame the Lord's providence, when, 
upon proper inquiry, it would clearly appear, that 
fools are afflicted because of their transgression and 
iniquities ; that the Lord punishes less than our ini- 
quities deserve ; that all things work together for 
good to the saints; and that all the paths of the 
Lord are mercy and truth to such as keep his cove- 
nant. And, which is more strange still, some are 
ready to blame God for restraining his grace and 
Spirit, and lay their deadness in duties at his door 
instead of their own. They grudge with him for not 
giving them greater measures of consolation, liberty, 



331 



and liveliness in duties. On impartial examination, 
they would be fully convinced that if they are dead, 
lifeless, and unsavoury in duty, it is wholly owing to 
themselves, and not to God. They would find that 
they have grieved the Spirit, and either quenched 
his motions, or not cherished them ; and that, instead 
of improving his grace, they have misimproved and 
sinned it away. Whatever our strait or difficulty be, 
proving God will evince that we are not straitened in 
him, but in our own bowels. Well does God know 
this ; and that we may know it, he calls us to do duty, 
and prove him. To have matters rectified, it is of 
great importance to know where the failure lies. 
When men smart for their wrong conduct, nothing 
brings them so soon to observe and rectify it as close 
dealing with God, which always brings us to search 
and try our ways, and issues in a turning to the 
Lord. 

2. God's call to prove him is expressive of his de- 
sire to be importuned for the blessing, and his will- 
ingness to bestow it. Like the whole of salvation, 
every revival and all suitable exercise opiginate with 
God. Observing those who have wrestled with him 
and prevailed, we will find, as with Jacob, that 
their desire for the blessing was from his grace, 
their importunity and perseverance from his up- 
holding power, and their refusing to take any denial 
from his amazing condescension. God's call to 
prove him is of the same nature, and with the same 
kind design, with the benevolent and gracious ques- 
tion put to the impotent man who had lain thirty- 
eight years at the pool, Wilt thou be made whole ? 



332 



or what he asked at the blind men, What will ye 
that I should do unto you ? It is opening his heart, 
that we may importune him to open his hand and 
bless. He promises, that we may pray and ask. He 
invites, that we may come ; and he offers, that we 
may receive. Till brought to be importunate, we 
neither have just views of the value of the blessing, 
nor are our hearts in a right frame for receiving it. 
The Lord delays and hides, that we may be pre- 
pared. His time for bestowing the blessing is always 
ready; not so the time of our preparation for receiv- 
ing it. 

3. God's call to prove him opens a door for the 
greatest familiarity and boldness, and lays a solid 
foundation for the strongest faith. For sinful dust 
and ashes to wrestle with God and prove him, is 
truly great and arduous work ; but his own call is 
the warrant. Venturing on it, the poor believer 
cannot use too much freedom and familiarity. This 
encouraged Abraham in his fervent and repeated 
supplication for Sodom. Impressed with his own 
sinfulness, he thought he had used much freedom 
when he had spoken once ; but God's condescension 
convinced him that his familiarity was scarcely begun. 
Those only who have some experience of it, can form 
any suitable ideas of that astonishing boldness and 
intimacy, which the believer uses with God when 
wrestling for the blessing. Never did earthly friends 
make so free with one another. In this solemn exer- 
cise often the Christian is ready to faint ; but he con- 
siders the grounds of taith. renews his strength, takes 






333 



fresh courage, and perseveres in wrestling till he 
obtain. 

4. The Divine call is also the great mean of bring- 
ing the Lord's people to the glorious exercise of 
proving him. While it is expressive of his willingness 
to give, it is the appointed mean of influencing them 
to apply. As the Gospel call is the mean of awaken- 
ing the dead sinner, so the frequent and kind invita- 
tions to prayer and proving, are the means of 
reclaiming the straying, and quickening the declining 
saint. It is on this account that God so often ad- 
dresses his people in such language as this, " Return, 
ye backsliding children, and I will heal your back- 
slidings." These calls have not power and virtue in 
themselves to produce the effect; but they are the 
channel for conveying those gracious influences, 
which infallibly bring the saints to proper exercise. 
Though morally dead in our natural state, the Lord 
addresses us as rational creatures ; and though all 
the eificacy be from the Holy Ghost alone, still he 
exerts it in the use of means. He never works upon 
the soul but in and by the word. This method 
sweetly joins these truths — that the strongest exer- 
tions on the believer's part are duty, and that all the 
efficacy is of grace. Thus at God's call, the Chris- 
tian works out his own salvation, and God works in 
him both to will and to do. While grace inclines to 
duty, it also crowns it with success. 

In fine, when complied with, God's call ensures 
success. The Lord never calls to fruitless exercise. 
As sure as his promise and oath are true, right 



334 



proving of God will open the windows of heaven, and 
draw down the blessing. Engaging cordially and 
conscientiously in any duty, we have no reason to 
fear that our labour shall be in vain in the Lord. 

This part of the subject is practical in itself, and 
the less application is necessary. It directs our at- 
tention to three things, calculated to fill the mind 
with astonishment — God's condescension, the be- 
liever's doubting, and the carelessness of the sinner. 
God is willing to bestow every blessing. He wants 
to be importuned. He beseeches and entreats. 
When his people are importunate he hears them, and 
when backward he bears with them. Their best 
frames are owing to his grace, and he loves them 
in their worst. He admits them to great intimacy 
and nearness. He is never kinder than when they 
are most familiar. If he frowns, it is for their benefit. 
If he withdraws, it is that they may follow. If he 
delays, it is that they may prove him. He will not 
give up with them. He is determined to save them, 
and will take every method to promote their spiritual 
interest. 

The murmuring and doubting of the saints is asto- 
nishing. God's word and oath are pledged that they 
shall not want. They are called to pour out their 
hearts, and ask all they need. They should seek, 
and not be afraid. He has given Christ unto them, 
and will withhold nothing. They should prove and 
wrestle, and they shall be successful. They should 
not call his word in question, but be strong in faith. 
Other creatures may want, but goodness and mercy 
shall follow them. In what a glorious light does 



335 



their familiarity with God place them! They are 
his friends, and favourites of heaven. They have 
an intercourse with the far country. Their hearts 
are above. They are still in the wilderness. They 
cannot expect heaven by the way. Trials are neces- 
sary. They exercise grace and prove it to be genuine. 
They increase it, and meeten the Christian for glory. 
Indeed the saints should believe ! 

Sinners care for none of these things. Their ne- 
cessities are great, but they will not ask. They are 
strangers to God. They hate prayer. If they at- 
tempt it, it is only in a cold, formal way, infinitely re- 
moved from proving. They know not the value of 
the blessing, nor the veracity of the promise. They 
are far from God. If they continue, and will not 
prove him ; he will thrust them still farther, and say. 
Depart from me. Gh sinners, begin, and pray, and 
prove. 



SERMON XV. 



MALACHI III. 10. 



Bring ye all the tithes into the storehouse, that there may 
be meat in mine home, and prove me now herewith, saith 
the Lord of hosts, if I will not open you the windows of 
heaven, and pour you out a blessing, that there shall not 
be room enough to receive it. 

A HE Lord lives. He is Sion's steady friend. Who- 
ever may be against the Church, he is always on 
her side. If matters prosper, it is owing to his kind- 
ness and care. Even when provoked, he is loath to 
depart. In times of the greatest declension, his 
affectionate language is, " How shall I give thee up, 
Ephraim ? how shall I deliver thee, Israel ? How 
shall I make thee as Admah ? how shall I set thee as 
Zeboim ? mine heart is turned within me, my repent- 
ings are kindled together." When provoked to in- 
flict judgment he does it with reluctance. He ar- 
dently desires a revival. He uses every mean to 
produce it. He warns his people of their danger, 
directs them to the path of duty, and promises the 
blessing. He wants to be importuned that it may be 
actually bestowed. He promises that nothing shall 
obstruct Divine communication, or prevent the bless- 

13 



338 



ing. Rather than it should be withheld, he promises 
to open the windows of heaven and pour it out. 

Having discussed the previous parts of this text, 
we now come to that important branch, where God 
promises to pour out the blessing. While the Lord's 
blessing is always infinitely excellent in itself, it may 
convey different ideas, and contains articles in some 
respects distinct, as it is promised to, or bestowed 
upon, an individual, or a Church and people. In the 
words before us, it evidently respected the Church 
as a collective body, but included something to every 
individual saint. 

IV. We go on to speak of God's promising to pour 
out the blessing. In considering this important part 
of the subject, we shall endeavour to explain the 
blessing, the metaphor of pouring it out, and God's 
opening the windows of heaven that it may be com- 
municated till there be not room to receive. 

Concerning the blessing here promised we shall 
make the following observations. 

1. It includes a removing the curse with its causes 
and effects. The Lord had cursed them with a curse, 
even that whole nation. There was, no doubt, at 
that time a good number of real saints among the 
Jews ; but the greater part were sinners. Corrup- 
tion and declension were almost universal, and the 
Lord was angry with them as a collective body. He 
called them to bring the tithes into his house, and 
promised to bless them — that is, he would remove 
the curse. 



339 



The curse of God in Scripture most frequently 
denotes the great sentence of condemnation, under 
which all the children of Adam equally are, as they 
come into this world ; but sometimes it means a par- 
ticular judgment inflicted on account of some great 
transgression. In this last sense, sometimes whole 
nations, and at other times individual offenders, fall 
under the curse. The greatest part of the Jewish 
Church were still in their natural state, and so under 
the curse in the first sense ; and the most, if not the 
whole, were under it in the second. On account of 
withholding the tithes, they were under present 
tokens of the Lord's anger. Strictly speaking, real 
saints cannot be under the curse ; but they may have 
a deep hand in the transgression, and provoke the 
Lord with their inventions ; they may be instrumen- 
tal in drawing down judgments, and be sharers along 
with others in the common calamity. When God 
promised the blessing, it meant that he would wholly 
remove the curse in the last sense, and, as to many 
of them, the great sentence of condemnation. When 
the blessing should be conferred, many would be 
converted, and all of them delivered from the pre- 
sent heavy judgment. 

He would also remove the causes of the immediate 
stroke inflicted on them. These were the sins men- 
tioned in this chapter. He would remove these in 
respect of guilt, by laying them on the great scape- 
goat, and bringing many of those who were guilty to 
consent to this deed, and improve the remedy. He 
would also put a stop to the prevalence of the sins 
complained of. The revival of religion would issue 



340 



in their repenting of, and turning from, their iniquities. 
These would be removed as grounds of controversy, 
as separating between them and their God, and as 
obstacles in the way of the blessing. This affords us 
a true criterion by which we may judge when God 
may be said to bless this or any other sinful land : 
the causes of his contending will be in a great mea- 
sure removed, and sins formerly prevalent will be 
given up, both in affection and practice. This, like 
every other part of the blessing, comes from God. 
He alone, by his grace without us, can remove the 
guilt of sin, and by his grace within us the power. 
The effects of the curse would also be removed. 
These were various, both on God's part, and their 
own. God was angry, and hid his face. He con- 
tended, and wrote bitter things against them. He 
threatened judgments, and partly inflicted them. In 
a great measure he acted as their enemy. All these 
he would remove by turning away his anger. On 
their part were sin and suffering. They smarted for 
their conduct ; but they were obstinate, and refused 
to be reclaimed. They had inward murmurings, and 
outward wickedness. They withheld the tithes, and 
robbed God. All these things would be removed by 
the Divine blessing. Their famine and want should 
be no more. Their ills of doing and suffering would 
eease ; and Haggai's words would be verified to 
them, " From this day will I bless you." 

3. It concludes the favour of God, and the fruits of 
it. When God blesses a person or people, they may 
sing as in Isai. xii. 1, " Though thou wast angry with 
me, thine anger is turned away, and thou comfortedst 



341 



me." The favour of God sometimes signifies his 
great purpose of grace in himself, which is the source 
of every spiritual blessing : at other times it is taken 
for present favourable dealing — when, instead of 
anger or threatening, he speaks peace to his people, 
and lifts up the light of his countenance. In this last 
sense it is to be understood here. Well can believers 
distinguish between God's fatherly anger, and the 
intimations of his love. The fruits of his favour are 
many and great, and will be partly explained after- 
ward. At present we shall only say that his pro- 
mises are accomplished to his people, and his per- 
fections exerted in their behalf. In consequence of 
this they enjoy sweet communion. If an angry God 
makes sinners quake, and saints tremble, (see Psal. 
cxix. 120,) a God reconciled, and intimating that he 
is pacified, will fill the heart with gladness, and the 
mouth with praise. When the fruits of Divine favour 
are enjoyed, matters go well in Judah, and in the 
heart of every saint. 

3. The acceptation of their services was another 
part of the blessing. When God called them to 
bring the tithes, and promised that he would bless 
them, he intimated that he would graciously accept 
their offerings. In justification, the persons and all 
the services of the saints are accepted. This ac- 
ceptance is in the Beloved, and for his sake. This 
blessing is unalterable, unceasing, and incapable of 
increase or diminution. It commences in the same 
moment with spiritual life, and runs parallel with it 
as to duration. Prosperity and adversity, life or 
death, proper or improper conduct, never vary this 



342 



acceptance. It is unalterable. The ground of it is 
without us, and infinitely perfect. 

Besides this, there is a particular acceptation of 
some services expressive of God's peculiar approba- 
tion. As to those who are justified in Christ, this is 
founded on the former, and may be considered as a 
kind intimation of it ; and there is commonly some- 
thing remarkably excellent both in the acceptance, 
and the manner in which God intimates it. We have 
an instance of this when God sent a prophet to ac- 
quaint David how well he took it, that it was in his 
heart to build him an house. It is likewise exempli- 
fied in the woman who washed Christ's feet with her 
tears : while the Pharisee entertained harsh thoughts 
on account of her former character, the Saviour com- 
mended the woman, and kindly accepted her ser- 
vice. Many, whose persons were not accepted be- 
fore God, but still under the curse, have often met 
with something similar to this acceptance on account 
of some signal service done to God, or his Church. 
Jehu's zeal for the Lord was rewarded with the 
throne. The repentance of the Ninevites saved their 
city; and God took it well that, at the voice of the 
unknown prophet, they repented in dust and ashes 
from the highest to the lowest. 

4. The Divine blessing here promised likewise in- 
cluded gracious retribution and reward. When they 
brought all the tithes, he would not put them off with 
mere favourable acceptance, however valuable in 
itself; but would graciously reward them. Their 
hearts would be filled with grace, and their land and 
houses with plenty. None ever were losers by the 



343 



service of God. While the ark was with Obed-edom, 
the Lord graciously rewarded his care, by making 
all he had to prosper. When Abraham entertained 
God's angels, the promise of Isaac was sealed to 
him. The kindness of Lot to the messengers from 
heaven was rewarded with a miraculous deliverance, 
when the city was destroyed by fire and brimstone. 
The widow of Sarepta was likewise well repaid for 
her trouble and cost with Elijah. In every period 
there have been many instances of the Lord's people 
attending his ordinances with great difficulty, and 
making strong exertions to support his interest ; but 
they received such support and consolation as com- 
pensated every difficulty, and encouraged their 
hearts. As the Lord has often rewarded individuals, 
in the text he promised retribution to the whole na- 
tion. He was to bestow great outward prosperity. 
Under the Old Testament, this was an usual blessing. 
They had a delightsome land — a land which flowed 
with milk and honey. Even in New Testament 
times, the Lord's people in general are not in want. 
They may be poor and afflicted, but God will pro- 
vide. What is good he will give. Often the Israel- 
ites found in experience that outward prosperity and 
religion kept pace with one another. Under David 
and Solomon holiness and happiness met together, 
and piety and prosperity kissed each other. Under 
Asa and Jehoshaphat matters went well in the land. 
But when religion declined, and sin prevailed ; when 
God's ordinances were neglected, and altars erected 
to idols, their prosperous state was turned into 
misery. Righteousness exalteth a nation ; but sin is 



344 



a reproach to any people ; and, if persisted in, will 
prove their ruin. 

Addressing only a few individuals about temporal 
prosperity as a part of the blessing, it will not be 
improper to give the following direction : Seek not 
great things for yourselves. Christ has sanctified a 
state of indigence and poverty. In this respect his 
people have generally the advantage of himself. 
They commonly have some place of residence, while 
he had nowhere to lay his head. It is true his ene- 
mies often have the greatest share of outward good 
things ; but with them it is a kind of peradventure. 
Godliness has the promise of this life, as well as that 
which is to come ; and the covenant of grace secures 
to the real Christian that his bread shall be given, 
and his water made sure. Some have compared out- 
ward good things to the leaves of a tree, and the 
Lord's people to the fruit. When the fruit is gathered, 
the leaves fall off! When all God's people shall be 
brought home to glory, the creatures, as no more 
necessary, shall instantly fade and fall away. 

5. The Lord was to bless his Church at this time 
in such a manner as to make his kindness and inter- 
position evident. The blessing was to come with 
visibility and observation. Great outward prosperity 
could not fail to be noticed by themselves and others, 
and especially on the back of such famine. As plenty 
would proclaim God to be the author, the season 
would proclaim his goodness. The Lord blessed 
them in the same manner, when they laid the founda- 
tion of the second temple, Hag. ii. 19. While the 
blessing attracted their own attention, their enemies- 



345 



would likewise see the finger of God, and be con- 
strained to say, The Lord hath done great things for 
them. Israel's enemies have often been forced to 
confess that the blessing accompanied Israel, and say 
as Abimelech to Isaac, Gen. xxvi. 26 — 29, We saw cer- 
tainly that the Lord was with thee, and thou art now 
the blessed of the Lord. Even when the Lord's way 
with his church is more spiritual, there is often a 
certain visibility in his blessing, especially in times 
of great revival. Eminent spiritual mercies make 
the blessing evident to the church herself; and when 
there is much purity and holiness, when ordinances 
are powerful and successful, when conversion and 
upbuilding make rapid progress, enemies themselves 
will observe the Lord's goodness. They will discover 
a watchful, kind, and almost miraculous Providence 
disappointing all their designs against Zion, defeating 
their counsels ; and exceeding the most sanguine 
hope of the church herself. When religion flourishes, 
whatever they may say, the church's enemies will 
discern in legible characters on her walls this inscrip- 
tion, Jehovah Shammah. It may be laid down as a 
maxim, If Zion could only be brought to care properly 
for the Lord's work, the Lord would care for her and 
her interest. 

6. The blessing also included spiritual and saving 
mercies. No instance can be adduced of a person 
or people who sought the Lord, and valued his 
blessing, being satisfied without saving mercies. 
Should the Lord give them as much outward pros- 
perity as their hearts could desire, with Luther they 
would protest, they would not be put off with these 

44 



346 



for their portion. Outward mercies would neither be 
enough for God to give, nor his people to receive. 
They would by no means be adequate to God's love, 
nor the happiness which he means to bestow ; neither 
would they satisfy the wants of the soul, nor constitute 
that great salvation which the Lord's people desire. 
Once brought to proper exercise, the Israelites would 
by no means have been satisfied with the reward of 
corn and wine, without the sure mercies of David; 
and no blessing whatever will satisfy the believing 
soul, without mercy in the day of the Lord. The 
great temporal blessings bestowed on the saints of 
old were an emblem of the vast spiritual fulness of 
the covenant of grace, and their outward wealth and 
exalted offices were typical of the spiritual dignity of 
the Lord's people, who are kings and priests to their 
God. As to these spiritual blessings, the new cove- 
nant is filled with them. There we have pardon and 
peace; imputed righteousness, and inherent holiness ; 
strength and consolation; grace and glory. That 
covenant is ordered in all things, and is all our salva- 
tion. Well may the saints say, " Oh how great is thy 
goodness which thou hast laid up for them that fear 
thee ; which thou hast wrought for them that trust in 
thee before the sons of men !" 

7. The Divine blessing includes a powerful virtue 
from the Lord accompanying outward mercies and 
spiritual means, without which they could not answer 
the end. Without a certain concurring virtue, out- 
ward mercies would be useless and inefficacious. 
Bread would be as stones, and our food like scor- 
pions. Besides this, there is a secret virtue which 



347 



makes persons enjoy these mercies. This is men- 
tioned, Acts xiv. 17, God left not himself without 
witness, in that he did good, filling our hearts with 
food and gladness. There we have an account not 
only of the outward blessing coming from God, but 
likewise the enjoyment of it. 

Virtue of another kind is equally necessary to 
make any spiritual mean answer the great design for 
which it is appointed. This is the energy of the 
Holy Ghost, which is absolutely necessary, and alone 
efficacious. This is to the Christian more than his 
soul is to his body. By it he is quickened and sup- 
ported, enlightened and revived. By this energy is 
not merely meant the inhabitation of the Spirit, but 
his active agency, without which the promises are 
dark and sapless, ordinances lifeless and unprofitable* 
and duties tasteless and insipid. When this agency 
is powerfully exerted, and the precious influences of 
the Spirit are bestowed in a large measure, they 
constitute the sweet attainment which is known by 
the name of manifestations, communion, and the en- 
joyment of God. These give the most peculiar relish 
to religious exercises. Such enjoyments make the 
believer's happy seasons, and sweetly constrain him 
to say. This is none other than the house of God and 
the gate of heaven. Then God is glorified, and the 
enlarged heart runs with pleasure in the way of his 
precepts. 

Passing many other things, we shall only add, that 
the blessing is always suited to the case of these on 
whom it is bestowed. Among the saints, some need 
one thing, and some another. The Lord makes his 



348 



blessing suit them all. He quickens one, and comforts 
another. He supports the weak, and succours the 
tempted. He revives the declining, and visits the 
deserted. He gives the blind their sight, and raises 
up the bowed down. He heals the broken in heart, 
and bindeth up their wounds. He executeth judg- 
ment for the oppressed, giveth food to the hungry, 
and looseth the prisoners. The blessing has always 
such effects as carry indubitable evidence that it 
comes from a gracious God. It dispels our fears, and 
quiets the mind. It endears ordinances, and gives 
them peculiar relish. It sweetens all our outward 
mercies, and alleviates our trials. It fills the heart 
with desire for the full enjoyment of God, and makes 
the saint resolve to wait on the Lord till that happy 
period arrive. In one word, the blessing is the pledge 
and foretaste of glory. When the Lord bestows one 
saving mercy, he says, I will see you again. The 
blessing is a cluster from the land of promise, pro- 
claiming the riches of that distant country, kindly 
inviting to it, and supporting in the way. Among all 
saving blessings there is an indissoluble connexion, 
grace and glory are inseparable. This is taught by 
the apostle, Rom. viii. 30, " Whom he did predesti- 
nate, them he also called ; and whom he called, them 
he also justified; and whom he justified, them he also 
glorified." 

While the blessing itself is remarkable, the manner 
of bestowing it merits attention. The Lord promises 
to pour it out. This figure, 

1. Is expressive of God's bounty and liberality. He 
delights in mercy. We are not straitened in him. 



349 



He takes many methods to acquaint sinners with the 
greatness of his love, and the riches of his grace. 
When he promises to pour out the blessing, he com- 
pares it to rain. The various benefits conferred on 
the saint from his conversion till he is introduced to 
glory, are compared to the former and latter rain. 
Accordingly we are called to ask of the Lord rain, 
and he promises to make bright clouds, and give 
showers of rain to every one grass in the field, (Zech. 
x. 1.) The great blessings of the new covenant are 
promised, Isa. xliv. 3, under the idea of pouring water 
on the thirsty, and floods upon the dry ground. No- 
thing can be more expressive of infinite bounty, than 
when the most precious blessings, instead of being 
given in a scanty measure, are poured out from God's 
all-sufficing fulness like rain from the clouds. While 
the Lord instructs us about his liberality by this and 
such figures, he frequently, and in the plainest man- 
ner, asserts the reality and greatness of his bounty. 
He assures us that the most heinous sins bear no 
proportion to his mercy, and that however numerous 
our iniquities be, he will multiply to pardon. He has 
given the most satisfying evidences and conclusive 
proofs of his infinite liberality in bestowing grace on 
his greatest enemies, and receiving into favour those 
who had most opposed him. Above all, his bounty 
and the liberality of his grace are most illustriously 
displayed in not sparing his only begotten Son, but 
delivering him up to the death ; in freely setting him 
before sinners of every description ; and using every 
mean to bring them to receive him and his salvation. 



350 



2. It points out the number and variety of Divine 
blessings, as one drop falls after another when the 
rain is poured out from the clouds ; so there is a 
constant succession of the various blessings which 
the Lord bestows upon his people. Like the waves, 
they constantly succeed one another. From the 
moment of conversion, to all eternity, he pours out 
blessings without intermission. Though these should 
be in different degrees, and though the soul should 
not always equally apprehend them, his loving-kind- 
ness is never taken away, and he waters the whole 
of his vineyard every moment. 

Justly is the promise called running, as it attends 
the saint in every period of his life, and supplies his 
wants. In it there is the sound of abundance of rain, 
which drops down in various successive blessings. 
With the greatest propriety may Christians resolve 
to bless God, while they have any being, for these 
various blessings ; for God has promised to bless 
them while He lives. Thus it is the comfort and 
song of every saint, " God lives, blest be my Rock." 
Then may we number the variety of Divine blessings, 
when we understand the fulness of the covenant of 
grace, and are perfectly acquainted with the trials, 
necessities, and supports of the saint ; when we know 
the designs and attacks of his enemies, and the infi- 
nite and unceasing care of God in his momentary 
keeping of his vineyard ; and when we can compre- 
hend what is contained in that most extensive bless- 
ing, I will be your God, and ye shall be my people ; 
or can number the drops of rain or dew which fall 
from the clouds. Of these blessings we may justly 



351 



say, as in Psal. xl. 5, " Many, O Lord my God, are 
thy wonderful works, which thou hast done, and thy 
thoughts which are to us-ward: they cannot be 
reckoned up in order unto thee : if I would declare 
and speak of them, they are more than can be num- 
bered." 

3. It seems also expressive of the extent of the 
blessing, or the number of those who receive it. 
When the sky darkens, not one place only, but vast 
numbers are watered. When Israel brought the 
tithes, many more would receive the blessing than in 
their present condition when they robbed God. Un- 
der this judgment those who enjoyed Divine counte- 
nance were so few, that they would appear in their 
own eyes as the prophet when he seemed to be left 
alone. This promise evidently respects New Testa- 
ment times, and points out the superior extent of the 
blessing under that dispensation. When used by 
the prophets, the term pouring commonly has a refer- 
ence to the Christian church. The seventy-second 
Psalm respects the kingdom of the Messiah. There 
it is promised that he shall come down as the rain 
upon the mown grass, and as showers that water the 
earth. We have similar expressions in many pas- 
sages in Isaiah's prophecies. In Joel ii. 28, God 
promises to pour his Spirit upon all flesh. Then 
New Covenant blessings, instead of being confined to 
Judea, shall fill that dominion which extends from 
sea to sea. Then that remarkable prophecy about 
the Gentile church, in Isai. liv. 1 — 3, will he ac- 
complish : " Sing, O barren, thou that didst not bear^ 
break forth into singing, and cry aloud, thou that 



352 



didst not travail with child : for more is the children 
of the desolate than the married wife, saith the Lord. 
Enlarge the place of thy tent, and let them stretch 
forth the curtains of thine habitations ; spare not, 
lengthen thy cords, and strengthen then thy stakes. 
For thou shalt break forth on the right-hand, and on 
the left; and thy seed shall inherit the Gentiles, and 
make the desolate cities inhabited." 

4. It points out that the blessing is under the di- 
rection of an infinitely wise God. In however great 
quantity or variety the blessing may be poured out, 
still it is by God himself; and it must and will fall 
where he inclines it. When he opens the natural 
clouds, the rain falls upon one city and not on an- 
other; and so it is, when he comes down as showers 
upon the mown grass, or as the former and latter 
rain. He can water a fleece, when all around is 
dry ; or keep the fleece dry, when all around is wet. 
This proclaims comfort to the poor believer, who is 
ready to apprehend that he is unnoticed or forgotten . 
If his fleece is dry now, it will be watered in the 
Lord's time. It likewise secures the election of 
grace The Lord knows them that are his. Wherever 
they are, he will seek them out, and water them with 
the blessing. No enemy or event can hinder this, 
more than they can prevent the falling of the rain. 
At certain times, and from sinful or selfish views, 
many have wished that the natural rain might not fall: 
but they never attempted to prevent it. Every method 
which hell and earth can devise has been tried to 
obstruct the blessing. The united efforts of deceit 
and violence have been often employed to prevent 



353 



the means of grace from reaching certain places, or 
being fixed in them. When settled, every attempt 
has been used to mar the success, and defeat the 
end. Sometimes the deepest plots have been laid 
and the strongest exertions made to remove the can- 
dlestick out of its place. But sooner shall the drops 
falling from the clouds be kept from reaching the 
earth, than the Lord's blessing from reaching those 
for whom it was designed. The Christian's enemies 
have all joined in the closest combination to prevent 
him from enjoying the blessing. Sin tries to separate 
between him and his God ; but all his iniquities shall 
pass away as a thick cloud. In the same wicked 
cause Satan makes continued and cruel exertions; 
but the God of peace shall bruise Satan, and rebuke 
the devourer. The world too uses every alluring 
art and terrifying method to prevent him from seek- 
ing or receiving the blessing ; but more and mightier 
are they that are with him, than all who can be 
against him; and he shall be blessed. The most 
crafty counsels of his enemies shall be defeated, and 
their most vigorous efforts rendered abortive. Like 
the natural, the spiritual rain shall fall irresistibly; 
and the Lord's people shall be watered. 

5. This manner of expression has a respect to the 
Holy Spirit. We have a proof of this, Isai. xliv. 3, 
;i I will pour water upon him that is thirsty, and floods 
on the dry ground : I will pour my Spirit upon thy 
seed, and my blessing upon thine offspring : and they 
shall spring up as among the grass, as willows by 
the water courses." The term pouring out does not 

45 



354 



so much respect the person of the Holy Spirit, as his 
precious influences. He himself is given absolutely 
to every saint, and dwells in his heart ; but his in- 
fluences are poured out in various measures. This is 
intimated, Titus iii. 4 — 6, " But after that the kind- 
ness and love of God our Saviour towards man ap- 
peared, not by works of righteousness which we have 
done, but according to his mercy he saved us by 
the washing of regeneration, and the renewing of the 
Holy Ghost ; which he shed on us abundantly, through 
Jesus Christ our Saviour." His quickening and 
sanctifying, his strengthening and comforting in- 
fluences are frequently mentioned in Scripture as 
having qualities and effects corresponding to water 
and rain. They drop down upon the dry parched 
ground of the human heart, and make it fruitful in 
all good works. 

In fine, it intimates that the blessing is free. They 
must be strangers to themselves who think they 
either deserve the natural rain, or can do any thing 
to procure it. Though it falls down upon us, it is 
always without any merit or exertion of ours. The 
spiritual rain is still more undeserved. If we should 
never enjoy it till we deserve it, we would suffer an 
eternal drought. These showers tarry not for man 
nor wait for the sons of men. The first blessing is 
preventing; and every succeeding one is free and 
undeserved. We do much to provoke the Lord to 
withhold the blessing ; but nothing to deserve it. 

That the blessing may be poured out, God pro- 
mises to open the windows of heaven. This expression 
is significant, forcible, and emphatic 



355 



This phrase is seldom used in Scripture, but when 
mentioned, the occasion is most memorable. It is 
first used in Gen. vii. II, where God opened the 
windows of heaven to pour out his wrath and indig- 
nation on the old world, and the rain was so violent, 
and of such continuance, that not a living creature 
escaped, except the few who were in the ark. Were 
we to contrast with this, God's opening the windows 
of heaven to pour out a blessing, it would open a 
field for the most pleasing and profitable considera- 
tions. We have another account of the windows of 
heaven in 2 Kings vii. 1, 2, where Elisha prophesied 
that plenty was just at hand, but a great man said, 
" Behold, if the Lord would make windows in heaven, 
might this thing be ?" The reply to Elisha was in 
the language of unbelief, and plainly intimated that 
such a thing was most unlikely, and altogether impos- 
sible without a miracle, and even in a miraculous way 
most improbable. With its ingenuity, faith should 
take the weapon of Satan and unbelief, and employ 
it against themselves. Speaking of opening the win- 
dows of heaven to pour out a blessing, with an allu- 
sion to this passage, affords these precious truths : — 
that the Lord can and will bless, when to carnal 
sense and reason it seems wholly impossible: that 
rather than the Lord will not bless his people, he 
will act as a wonder-working God, and perform mira- 
cles of mercy : and that when God has said he will 
bless, faith may safely rely upon his word, and expect 
the blessing in spite of every obstacle. 

As the windows of heaven literally mean the 
clouds — the vehicles of rain ; spiritually they mean 



356 



the prophecies and promises which are the vehicles 
of Divine influences. When God promises to open 
the windows of heaven, and pour blessings on the 
New Testament church, he particularly means that 
to them should be accomplished the Old Testament 
prophecies and promises. When these were given, 
they were in a great measure sealed and locked up ; 
but in New Testament times, they are all set open 
and pour out their precious contents. Of old, the 
church had only the shadow ; now she has the sub- 
stance. Spiritual blessings in their progress may be 
compared to the waters which issued out from under 
the threshold of the sanctuary, Ezek. xlvii. 1 — 6. At 
first they were to the ankles ; afterwards to the loins ; 
and at last they became waters to swim in, a river 
that could not be passed over. Of old, the windows 
of heaven might be compared to a cloud like a man's 
hand ; now, and especially in the latter day glory, 
they become so great as to cover the heaven. Then 
the Lord, as it were, sprinkled his blessings only on 
a few in the land of Judea ; now he opens the win- 
dows of heaven and pours them out plentifully and 
extensively. To the New Testament belongs the 
accomplishment of the beautiful prophecy, Hos. i. 
10, 11, " Yet the number of the children of Israel 
shall be as the sand of the sea, which cannot be 
measured, nor numbered, and it shall come to pass, 
that in the place where it was said unto them, Ye 
are not my people, there it shall be said unto them, 
Ye are the sons of the living God. Then shall the 
children of Judah, and the children of Israel, be 
gathered together, and appoint themselves one head, 



357 



and they shall come up out of the land : for great 
shall be the day of Jezreel." And also, chap. ii. 23, 
" I will have mercy upon her that had not obtained 
mercy : and I will say to them which were not my 
people, Thou art my people; and they shall say, 
Thou art my God." 

The idea of opening the windows of heaven to 
pour out the blessing intimates that the Lord will 
bless in the appointed ivay. Naturally, the way to 
remove famine is to open the clouds and send rain. 
At the end of a great famine, recorded 1 Kings xviii. 
41, Elijah prayed and it rained. When our heavens 
over our heads are made brass, and the earth that is 
under us as iron, famine must ensue ; but when the 
rain comes, in the language of Hosea, the heaven 
hears the earth, and the earth Jezreel. It is exactly 
so with spiritual blessings. The Lord makes his 
people feel their need, and cry to him. He hears 
from heaven, pours out the blessing, and produces 
spiritual plenty. 

The manner of expression points out the heavenly 
origin of spiritual blessings. They come from above. 
A man can receive nothing except it be given him 
from above. No blessing can reach us without the 
appointment and gift of God. Salvation is wholly of 
grace. God alone can open the windows of heaven, 
and he only can open our shut hearts. He removes 
every obstacle in the way of the blessing, both on his 
part and ours. 

In fine, we cannot think of the windows of heaven 
being opened without recollecting God's cheerfulness 
in pouring out the blessing. He opens these windows 



358 



as a proof that his heart is not shut, that he is rich in 
mercy, and delights to give. This promise proves that 
his bowels yearn to his people, and that he is loath to 
give up with them. Opening these windows, he pours 
out blessings that there shall not be room enough to 
receive. He removes all their ills, and supplies all 
their wants. He defends them against all attacks, 
and supports them in every trial. He will make all 
who plead his promise, and prove him, happy without 
interruption or end! We shall now subjoin a few in- 
ferences. 

1. This subject points out the nature and effects of 
sin. It pours contempt upon God's authority, and 
neglects the duties enjoined by him. While highly 
dishonouring to God, it is hurtful to the sinner, draws 
down judgments, and, if persisted in, will land him in 
hell. Here it brought on a famine, and provoked 
God to withhold the blessing. The sins of believers 
cannot be less provoking, but are often more heinous. 
God's jealousy burns hottest near his altar. Though 
he forgives the iniquities of his people, he takes ven- 
geance of their inventions. God has many ways of 
pleading a controversy with his own people, with 
which the world is unacquainted. He takes away 
his Spirit, and hides his face. He frowns in his 
providential dispensations. As the saints by their 
provocations have a great hand in drawing down 
judgments, they often suffer signally in the common 
calamity. The most favoured saints at this time felt 
the severity of famine, as well as the most careless 
sinners. 



359 



2. It points out the nature and design of the judg- 
ments inflicted on a professing people. They are 
chastisements and punishments for past sins. They 
are calculated to bring sin to remembrance, without 
which none can be suitably exercised about their 
former iniquities. Judgments have a gracious design 
as to futurity. They are intended to turn men from 
the evil of their ways, and reclaim them. Their 
language is, Turn you at my reproof. They are always 
mixed with mercy, and these on whom they are 
inflicted may say, we " will sing of mercy and judg- 
ment." In general they are an evidence that God 
has not said concerning a people, " Let them alone." 
They are often heaviest where God has the greatest 
design of grace. This is implied in his address to 
Israel, Amos iii. 2, " You only have I known of all the 
families of the earth ; therefore I will punish you for 
all your iniquities." They are designed in a parti- 
cular manner as warnings to fly from the wrath to 
come, and should be viewed as coming from God 
with this inscription, " I hate sin, and must punish it; 
I have borne long, and your cup is full : my patience 
is abused, and I must strike the stroke : if temporal 
judgments are so grievous, what must future wrath 
be ! Be warned, and fly from it : now consider this, 
ye that forget God, lest I tear you in pieces, and there 
be none to deliver." 

3. Proper work and exercise under tokens of the 
Lord's anger. We should perform duty, and pay the 
tithes. Prosperity without the performance of duty 
is cursed ; and these calamities and afflictions which 
do not bring us back to duty are unsanctified. With- 



360 



out turning to the Lord, we have no evidence of 
acting with propriety, and we cannot turn to him but 
by fervent supplication and prayer. Many exercises, 
by some called prayer, are far removed from proving 
God. When his hand is upon us, we should wrestle 
with him; and give him no rest. We should stir up 
ourselves, take hold of his strength, and implore the 
blessing. Were we willing to ask, he is never 
unwilling to give. He calls us to prove, that we may 
seek, and he bestow. There cannot be a worse sign 
than carelessness, obduracy, and insensibility under 
judgments. They often provoke the Lord to give up 
with a people, saying, " Why should ye be stricken 
any more ? ye will revolt more and more." 



SERMON XVI. 



PROVERBS XXIV. 30, 31, 32. 



/ went by the field of the slothful, and by the vineyard of the 
man void of understanding ; and lo, it was all grown 
over with thorns, and nettles had covered the face thereof 
and the stone wall thereof was broken down. Then I 
saw, and considered it well: I looked upon it, and received 
instruction. 

IF the carnal mind were not enmity against God, 
and incapable of discerning spiritual things, the 
Scriptures would be universally admired. Laying 
aside the idea of Divine inspiration, they are inimitably 
beautiful both in respect of sentiment and composi- 
tion. There is a vast variety, and every one would 
find something to gratify his peculiar taste. The 
mind which loves the historic page would be won- 
derfully pleased with the history of the old world ; 
and the amazing vicissitudes of the posterity of 
Jacob. How many miraculous events took place 
from their going down into Egypt to the destruction 
of their city and temple by the Romans ! The person 
delighted with the lofty strains of poetry, would find 
infinite gratification in some ancient songs composed 
to celebrate certain signal deliverances; as when 
Israel sang after their passage through the Red Sea* 

46 



362 



and Deborah when Sisera fell before her. The book 
of Job, the prophecies of Isaiah, and the performances 
of the sweet singer of Israel, would fill his heart with 
admiration. The book of Ecclesiastes would suit 
the mind anxious to be acquainted with the works 
of nature; and the Proverbs of Solomon are an 
unequalled system of morality. Were it not for the 
vitiated and depraved taste of mankind, the celebra- 
ted Parnassus would be forsaken for Zion hill, and 
the poisonous streams once sacred to the Muses, 
would be exchanged for the wells of salvation. But 
the Scriptures are divine; and " the natural man re- 
ceiveth not the things of the Spirit of God, for they 
are foolishness unto him ; neither can he know them, 
because they are spiritually discerned." God hath 
written to us the great things of his law, but they are 
counted as a strange thing by the bulk of mankind ; 
and the distinguishing beauty and excellency of Di- 
vine revelation are for the most part hid from the 
wise and prudent, and revealed unto babes. 

The book of Proverbs has been justly compared 
to a great number of bright gems cast together in a 
large heap, without regard to order. The text is a 
striking account of the sluggard, and the sad conse- 
quences of his conduct, with a design to awaken him 
from his fatal lethargy, and delusive dream, before it 
be too late; and to be a beacon and monitor to 
others. A greater than Solomon passes by, and 
observes the conduct of the sons of men. 

I. We propose to delineate the character of the 
slothful. 



3G3 



II. To consider the state of his field and vineyard, 
all grown over with thorns, and covered with nettles, 
and the stone wall thereof broken down. Then, 

III. With Solomon, To inquire what instructions 
may be received. We return to the first of these, 
which is, 

I. To delineate the character of the slothful. 

1. He enjoys the same seasons and opportunities 
with others. He had a vineyard, and a proper 
opportunity for cultivating and dressing it. Without 
this he could neither deserve the character, nor be 
subject to the blame. Misimproving the opportunity, 
losing the proper season, and neglecting his field, 
constitute the distinguishing features of his character. 
The spiritual sluggard enjoys a season of merciful 
visitation, and a day of grace, with an express in- 
junction to work while it is to-day, and a certain 
assurance that the night cometh in which no man can 
work. Where Divine revelation is enjoyed, the sin- 
ner has precious opportunity for every duty. The 
sluggard might improve much of the time he spends 
in idleness and sleep, in searching the Scriptures, 
and performing other duties. He enjoys the Sabbath 
in common with others ; but that day is the greatest 
burden to him, as the other six are to the man who 
is slothful about his temporal concerns. He enjoys 
a summer and harvest for working out his own salva- 
tion. This season is called a seed-time, and he is 
certified, that as he sows, so shall he reap. How 



364 



can the man expect a plentful or seasonable harvest 
who sits in his house, sleeps in his bed, or whiles away 
his time, when others are taking the seed from the 
barn, and filling the ground. The Jews enjoyed a 
precious opportunity when Christ was among them ; 
but if we now turn our eyes to Shiloh, we will disco- 
ver the fatal effects both of malice and sloth. Could 
we look within the vail, and listen to the doleful 
complaints of those who have perished through sloth, 
we would hear them cursing that love of ease which 
brought them to such an horrible situation, and be- 
wailing and gnashing of their teeth over neglected 
opportunities. 

2. He is thoughtless about futurity, and neglects 
the means without which the end cannot be attained. 
He is thoughtless about futurity. He does not consider 
how he shall be, or what he shall do. He prefers 
present ease to his true interest. In a sense diame- 
trically opposite to what Christ intended, he lets to- 
morrow provide for itself, if he can get sleep and ease 
to-day. The man who deserves the name about 
spiritual things, acts in the same manner. He never 
thinks of the hour of trial. Death and future judg- 
ment, though infinitely important in themselves, sel- 
dom come under his consideration ; and if they occur, 
he tries to fall the sooner asleep, that he may dismiss 
such painful subjects. It is certainly true wisdom in 
the Gospel-hearer to prepare for eternity, and to take 
no sleep to his eyes, nor slumber to his eyelids, till 
he find a place for the Lord. The Saviour who laid 
down his life for sinners, and has the greatest concern 
about them, makes this his first and chief direction, 



365 



u Seek first the kingdom ofGod^and the righteous- 
ness thereof;" but it is the last thing to which the 
slothful attends. Summer is the fit season for laying 
in for winter ; and elsewhere Solomon sends the slug- 
gard to the most diminutive of all creatures to learn 
the duty of providing for futurity, Prov. vi. 6 — 8, ;fc Go 
to the ant, thou sluggard; consider her ways, and be 
wise : which, having no guide, overseer, or ruler, 
provideth her meat in the summer, and gathereth her 
food in the harvest." 

He neglects the means without which the end cannot be 
attained. This is the effect of the former. If his field is 
not ploughed, nor his vineyard dressed, he can expect 
no crop ; and if he attempts any of these, it is com- 
monly out of season. How can the man expect to 
feap who only begins to prepare his ground when 
others are reaping their fruits ? God has appointed a 
certain connexion between the means of grace and 
salvation ; and a total neglect, and careless perform- 
ance of duties, leave no room to expect salvation, 
and are full evidence that it is not the great concern. 
The slothful man often begins only to think about 
eternity, when death or his harbinger threaten to 
summon him before the Judge; and then he makes 
some noise about the blessing. Esau is an example 
of his conduct, and in all probability of his success. 
A mess of pottage was compensation enough for the 
blessing once a day ; and on apprehending his mis- 
take, that which he once so easily parted with, can- 
not be now had, though sought with tears : though 
the least exertion would secure the blessing, the 
slothful will not trouble himself to make it, and says, 



366 



" Yet a little sleep, a little slumber, a little folding of 
the hands to sleep;" and when death approaches, 
his application is commonly insincere and too late. 

Some on hearing this say, "We cannot be sure of 
success though we use the means : what a mercy if 
we could be assured that all who use the means 
would be saved!" In our temporal concerns, we 
cannot be sure of success even when we use the 
means ; but where is the man, who, on this account, 
neglects to prepare and sow his field, or plant his 
vineyard ! If we cannot be absolutely sure of a full 
harvest after using the means; we may be sure- 
enough that we will have none without them. We 
have greater certainty of success in spiritual than in 
temporal concerns. He that useth the means, seeks 
the blessing, and aims at believing, will " receive the 
end of his faith, the salvation of his soul." Others 
object, " that many have got grace here, and glory 
hereafter, who did not improve the means ; and, like 
the thief on the cross, have been rescued from the 
mouth of hell and wafted to heaven." How would it 
look, if the greater part would give over their em- 
ploy, and sit down at ease, because some unexpect- 
edly have got a legacy enough to support them to 
their dying hour? Many have been imprisoned and 
condemned for some atrocious crime, who, on the 
very day appointed for execution, have received a 
a full pardon : will others on that account commit 
the crime and run the risk? God, who is rich in 
mercy, may perform miracles of grace, and take per- 
sons into his vineyard at the eleventh hour ; but his 
iisiicd way is to bestow the blessing in the use of 



367 



means. His great direction is, " Ask, and it shall 
be given you ; seek, and ye shall find ; knock, and it 
shall be opened unto you." He calls us expressly to 
" work out our own salvation with fear and trem- 
bling ;" and sets before us great encouragement, " for 
it is God that worketh in you both to will and to do 
of his good pleasure." 

3. The least thing he does is a burden, and he is 
deaf to every argument and consideration which 
would tend to reclaim him. The very thought of 
working, or putting himself to any trouble, is like 
tearing the flesh from the bone ; and is, by many de- 
grees, more tormenting to him than the thing itself to 
one of another character. In a spiritual sense, if he 
is under the necessity of attending on ordinances, or 
being in a company where religion is the leading 
subject ; his heart says, " what a weariness is it !" 

He is deaf to every consideration calculated to reform 
him. The slothful man's relations, and neighbours, 
who live around him, are pained at his folly, and 
use every argument which bids fair to reclaim him ; 
but all in vain, for " the sluggard is wiser in his own 
conceit, than seven men that can render a reason," 
They point out in the plainest manner his hazard, 
and the risk which he runs. They warn him of the 
approach of the winter storm, and the straits to 
which he must then be reduced, when he has neither 
provided fuel to keep him warm, food to supply hie 
wants, or the other necessaries of life. He may. 
perhaps, allow in part the propriety of all they say ; 
but still he persists in his former course. He would 
rather feel the fears of future difficulties than shake 



368 



off his sloth, and exert himself to prevent them. 
Often is the sinner warned that the storm of Divine 
wrath hangs over his head, and that it will burst forth 
in the most tremendous peals at death. He is re- 
peatedly told that now is the accepted time, and 
day of salvation. The example of others, labouring 
after the meat which endures to everlasting life, is 
set before him. He is often put in mind of the im- 
portance of eternity, and that it is a most intolerable 
thing to dwell with everlasting burnings. In some 
degree he allows the force of such arguments, and 
has some conviction in his own mind of the propriety 
of them ; but if they have any effect at all, it is only 
such as leaves him still in the same situation. 

4. He looks upon those, who reprove his present 
course, and advise the contrary, as his worst enemies ; 
or at least as officious intruders disturbing his peace. 
We have just said, that often he partly allows the 
propriety of what they say, gives a tacit consent, or 
does not openly contradict them ; but whatever he 
says, he entertains a secret aversion, and despises 
them in his heart. Though, perhaps, he does not 
tell it, the effect of all their reasoning, instead of 
amendment, is irritation. He finds them disturbing, 
and trying to break, his present repose. They force 
upon his mind the vexing thoughts of future straits, 
and plague him by pointing out his present duty. How 
descriptive is all this of the spiritual sluggard ! He 
feels a strong aversion to every method used to 
break the snare, and bring him to thoughtfulness 
about eternity. Sometimes the assiduity and entrea- 
ties of his nearest friends have so provoked him, 



369 



that, breaking over the ties of natural affection, he 
has left them to see them no more, and exposed him- 
self to many hardships to get rid of their troublesome 
advice and tormenting reproof. Public ordinances 
faithfully dispensed have often proved so pungent to 
his heart as to make him desert them. He found he 
could not attend and sleep too. They stript him of all 
his excuses, till at last he said of them as Ahab of 
Micaiah, " I hate him, for he doth not prophesy good 
concerning me but evil." Nay more, the holy law of 
God itself irritates his heart, and " sin taking occasion 
by the commandment works in him all manner of 
concupiscence." The restraint which the holy law 
of God lays upon corrupt nature makes it more pas- 
sionate and rebellious. This does not arise from any 
evil design or tendency in the law itself, but from the 
desperate wickedness of the human heart. As a full 
and complete proof of his reckoning those his greatest 
enemies who do all they can to reclaim him, he flies 
to persons of the same cast with himself, and tells 
them all the difficulties he apprehends he has been 
exposed to from those, who would force their own 
gloomy sentiments on others, and turn the world up- 
side down. His heart feels vast complacency in 
opening itself to one of a similar character, and it 
seems to alleviate his misery. They strengthen one 
another's hands, try to stifle every conviction, and 
resolve to sleep on, and allow no one whatever to 
disturb them. They open their hearts to one another 
concerning the sweetness of repose, and the difficul- 
ty of always poring on death, hell, and other forbid- 
ding objects of the same nature. They even begin 

47 



370 



to talk about their own virtues, and solace them- 
selves with the soothing reflection that they do ill to 
nobody but themselves; and that God is merciful, 
and it would be harsh once to think he would con- 
demn all, except such as are awakened by a law- 
work, and fears of hell, and pray without ceasing. 
Thus, happy in one another, they sleep on, and take 
their rest. 

5. The longer the sluggard is habituated to sloth, 
he is the more in love with it, and the more averse to 
alter his course. Natural sleep, the longer it is en- 
joyed, like a powerful opiate, more and more benumbs 
the senses, is sweeter in the enjoyment, and increases 
the difficulty of shaking it off Every habit, however 
innocent, gathers force by continuance; and is 
strengthened by every act. This holds true in an 
eminent degree of such habits as are sinful. The 
powerful principle of sin within is ever operative, 
and strengthens the habit. Many to whom this 
character fully belongs at last, began in very small 
degrees, and sloth crept on imperceptibly. 

In a religious sense, many were slothful all their 
lives. Activity and concern about religion they never 
had, nor desired. Others seemed to run well, but 
began to slacken. One duty turned tasteless and 
insipid, and then another. As their love and relish 
to duties declined, their performance was less accu- 
rate and frequent. Excuses, which formerly were of 
no avail, are now valid; and duty is frequently 
omitted. Sin is down-hill road. From partial they 
proceed to total neglect; and from that to contempt. 
Instead of being at pains to shake off security, they 



371 



Use every mean to increase it. Often a sluggard is 
at more trouble finding excuses to shift the work, 
than the work itself would cost him. It is impossible 
to name all their empty pleas. The least difficulty 
furnishes an excuse : " the sluggard will not plough 
by reason of the cold." Nay, rather than want an 
excuse, he forms imaginary difficulties to himself, and 
says, " there is a lion without : I shall be slain in the 
streets." Now he excuses himself from religious 
duties by the cares of this world : then by a kind of 
promise that he will perform them at a convenient 
season. At any rate, instead of being affected with 
his present omission, he pleads earnestly for farther 
indulgence, and says, Let me alone to-day, — to- 
morrow, or some day, I shall think of religion ; at 
present I cannot do it; " yet a little sleep, a little 
slumber, a little folding of the hands to sleep." Thus 
" he hideth his hand in his bosom, and will not so 
much as bring it to his mouth again." 

6. He sleeps away his time, amuses himself with 
unavailing resolutions of doing better in a little, and 
thinks that if the strait come, he will make some shift 
or other. If any expostulate with him, and say, 
" How long wilt thou sleep, O sluggard ; when wilt 
thou arise out of thy sleep ?" instead of being affected 
with the just reproach, he still claims indulgence, 
and if he has any faint resolutions, they respect only 
some future period. That time comes, and finds him 
more in love with his situation than he was before ; 
and still more unwilling to give up with it. So it is 
likely to be at any future period. Sinners, if they 
resolve to be religious at all, they cannot think of it 



372 



at present, but resolve to be in earnest against such 
a time. Such a resolution, instead of having any 
good effect, lulls them asleep, is considered as an 
extenuation of every crime, and a toleration for the 
neglect of every duty. They promise on life, till the 
time appointed arrive, which they ought by no means 
to do. Life is uncertain ; but though they should 
reach the period fixed upon for the commencement 
of religion, every intervening hour has rendered their 
hearts more unfit to make their purpose effective; 
or rather, it has wonderfully fitted them for a new 
lease of sin ; and is likely to issue in fixing their reso- 
lution at another period equally distant. Sinful ap- 
petites and inclinations, so long indulged, become 
clamorous, insist upon being gratified, and reject 
every excuse. 

The slothful man always indulges a secret thought 
that if a real strait comes, he will some way or other 
get over it. He fondly hopes that some friend or 
neighbour will supply him, and neither expose him 
to beggary or death. The sinner pleases himself 
with a secret thought that, before he die, matters 
will be some way or other settled between God and 
him, though he knows not how. He speaks peace to his 
soul, and thinks that God is like himself. Though 
little acquainted with the Divine Being, he hopes he 
will be merciful. Sin bulks little in his eye, and he 
makes his own apprehensions of it the rule by which 
he judges of God's. Thus, as in Deut. xxix. 19, " He 
blesses himself in his heart, saying, I shall have 
peace, though I walk in the imagination of mine heart, 
to add drunkenness to thirst," 



373 



In all this delusive train of reasoning one thing is 
obvious and remarkable: the sluggard thinks only 
about supply when the strait comes, and never about 
his present duty of improving his field, and cultivating 
his vineyard : the sinner thinks only of deliverance 
from hell, and by no means of the great duty of glori- 
fying God in all his actions, living for him, and walk- 
ing up and down in his name. 

7. The slothful entails poverty on himself, and, 
sooner or later, if he lives, must be a burden on 
others. " Poverty cometh upon him as one that 
travaileth, and his want as an armed man." On the 
other hand, the wise man assures us that " the hand 
of the diligent maketh rich," and adds, " the soul of 
the sluggard desireth, and hath nothing ; but the soul 
of the diligent shall be made fat." Poverty is the 
native effect of sloth, and when reduced to the lowest 
ebb, the slothful must be a burden on others, for " he 
that is slothful in his work is brother to him that is a 
great waster." 

The spiritual sluggard in one sense can scarcely 
be poorer. In him dwelleth no good thing. But, in 
another sense, he is daily adding to his debt, and has 
nothing to pay. He is feeding on husks, or pining 
away, while the Lord's people are filled with the 
finest of the wheat, and under Christ's shadow are fed 
with his excellent fruits. Never was a happier con- 
trast drawn between the precious enjoyments of the 
saints, in proving the means of grace, and the extreme 
penury of the slothful man neglecting every oppor- 
tunity, than we have in Isa. lxv. 13. 14, " Therefore 



374 



thus saith the Lord God, Behold, my servants shall 
eat, but ye shall be hungry; behold, my servants 
shall drink, but ye shall be thirsty: behold, my ser- 
vants shall rejoice, but ye shall be ashamed. Behold, 
my servants shall sing for joy of heart, but ye shall 
cry for sorrow of heart, and shall howl for vexation 
of spirit" To the same purpose are the words of 
the wise man, Prov. xii. 7, " The slothful man roasteth 
not that which he taketh in hunting , but the sub- 
stance of a diligent man is precious." It must be 
recollected that the poverty which the sinner entails 
upon himself is not only distressing, but sinful, and 
an article of the curse. While temporal poverty ends 
with the natural life, it is far otherwise with the 
penury of the sinner : it accompanies him to death, 
and will sink him to the lowest hell, if he is not inter- 
ested in the unsearchable riches of Christ. It will be 
an additional part of his sufferings too, that Christ took 
this, as well as every other part of the curse, upon 
him, that sinners might be delivered : for " though 
he was rich, yet for their sakes he became poor, 
that they through his poverty might be rich." And 
" he counsels us to buy of him gold tried in the fire, 
that we may be rich ; and white raiment that we may 
be clothed." 

The slothful is a burden on the Church. If he professes 
to take Christ's yoke upon him, he does not draw 
equally in it with others. Nay, he draws back ; and 
does much to make others do the same. In one 
word, he may do much to prevent the blessing, and 
mar the success of ordinances ; but nothing to draw 



375 



down the one, or make the other profitable or useful. 
He does much to procure judgments, and divine dis- 
pleasure ; but nothing to avert them. Once more, 

8. The whole conduct of our sluggard iaa breach 
of bargain and contract. The vineyard and field are 
not his own, but let out to him by the proprietor. 
This makes his sloth highly criminal. He had pro- 
mised to dress and manure them. The season comes, 
and the owner expects fruit, but finds none. The 
slothful man exposes himself not only to be deprived 
of the vineyard, but imprisoned and punished. 
Justly may the lord of the vineyard take it from such 
an indolent wretch, sue for damages, and give it to 
another, who is likely to act a better part. 

There is a solemn contract between God and 
every person in his vineyard. Though there were 
no consent or stipulation on the part of the professing 
Christian ; the grant of Divine revelation, the offer of 
Christ, and the dispensation of the means of grace, 
lay him under infinite obligation to improve. He 
receives the Scriptures with the express injunction 
to search them, as testifying of Christ, and containing 
eternal life. The grant of Christ is accompanied 
with the great command to believe on his name. Or- 
dinances are dispensed with a call to improve them, 
and not receive the grace of God in vain. The Di- 
vine commandment fixes the obligation, though the 
sinner should never consent. But, his own interest 
is infinitely at stake. Every Divine command, ac- 
companying the Scriptures, or means of grace, is of 
the same amount, and with the same kind intention 
with the words of Paul to the jailer, « Do thyself no 



376 



harm." They are designed to point out the danger 
of eternal death and prevent it ; and set everlasting 
life before the sinner. In short, the sinner receives 
the vineyard, including all his opportunities, with 
this memorable injunction, " Occupy till I come." 

But every Church member professes to give his 
consent, enter into an engagement to be the Lord's, 
and cultivate his vineyard. Most of those, who 
enjoy the means of grace, were dedicated to the 
Lord at an early period in baptism. Then, consent 
was given in their behalf, and till they renounce the 
solemn transaction, the deed is valid, and God's 
vows are on them. Slothful as many are, they often 
renew these early engagements. If ever they have 
been at the Lord's table, there, in a solemn manner, 
they made a profession of being the Lord's. If the 
consent of the heart has been withheld, their conduct is 
the more criminal. Never was consent required to 
any thing more reasonable, or advantageous ; and 
withholding it is most dishonouring to God, and per- 
nicious to themselves. He calls for the heart, and 
has the best right to it ; and we should " present our 
bodies to him a living sacrifice which is our reason- 
able service." 

We shall conclude at present by observing that 
few characters are more despicable than that of the 
slothful. In common life, the man, who sleeps away 
his time, spends it in idleness, and will not work, is 
universally and justly the object of contempt. But 
it is to be lamented, that, by the gross of mankind, 
the active Christian who is engaged in earnest about 
1he concerns of his soul, and matters of eternal mo- 



377 



ment, and endeavours to improve his privileges and 
cultivate his heart — is equally despised and dis- 
esteemed, as the man who neglects wholly his tem- 
poral affairs, and is a complete sluggard. How 
vitiated is the taste of man! What will it profit a 
man though he should gain the whole world if he 
lose his own soul ! There is nothing more common 
than to see the merchant, mechanic, and man of 
business, rising early and setting late to provide for 
the body, while the soul is altogether neglected. 
Passing through the country we find the trees bend- 
ing under their fruit, and the gardens adorned and 
beautified with the richest flowers ; but what a rare 
thing is it to find a person fervent in every duty, and 
working out his own salvation ! The greatest earthly 
riches will avail nothing at death ; and only an in- 
terest in the unsearchable riches of Christ will enrich 
for eternity. 

We should be diligent, and learn from the ant. 
Death approaches, and the Judge is at the door. 
We should observe and improve our season of grace. 
" The stork in the heaven knows her appointed times ; 
and the turtle and the crane and the swallow observe 
the time of their coming ; but my people know not 
the judgment of the Lord." We should plough the 
fallow ground of our hearts, and cry to the great 
sower to sow the good seed. We should come under 
the power of the word. We should read it, consider 
it, and believe it to be Divine. We should be much 
at the throne of grace, and fervently cry for the 
former and latter rain. We should never forget that 
the great proprietor now takes particular notice* 

48 



378 



and will soon call us to an account ; and if we are 
then found slothful, our poverty will come upon us 
as an armed man; and every opportunity to alter 
our condition will be for ever lost! Now is the 
accepted time and the day of salvation. O that 
the slothful knew in this their day the things which 
belong to their peace, before they be hid from their 
eyes! 



SERMON XVII. 



PROVERBS XXIV. 30, 31, 32. 



/ went by the field of the slothful, and by the vineyard of 
the man void of understanding ; and lo, it was all grown 
over with thorns, and nettles had covered the face 
thereof and the stone wall thereof was broken down. 
TJien I saw, and considered it well : I looked upon it^ 
and received instruction. 

SOLOMON was the wisest of all men, and " his 
fame was in all nations round about. He spake 
three thousand Proverbs : and his Songs were a 
thousand and five. He spake of trees from the 
cedar-tree that is in Lebanon, even unto the hyssop 
that springeth out of the wall: he spake also of 
beasts, and of fowls, and of creeping things, and of 
fishes. And there came of all people to hear the 
wisdom of Solomon, from all kings of the earth, who 
had heard of his wisdom." His praise is still in all 
the churches. He was an accurate observer of men, 
and made just reflections on their conduct. Viewed 
in this light, his Proverbs merit the most serious pe- 
rusal ; and are of signal use to direct us in every 
part of our conduct. But when we consider them as 



380 



given by inspiration of God, they are clothed with an 
infinitely higher authority, and, like other parts of 
Scripture, are profitable for doctrine, for reproof, for 
correction, for instruction in righteousness. 

In the text we have an account of Solomon's care- 
ful inspection of the field and vineyard of the slug- 
gard. He did not satisfy himself with a cursory ob- 
servation, but considered it well He looked upon it and 
received instruction. He saw it in a sad situation. It 
was all grown over with thorns, nettles had covered 
the face thereof, and the stone wall was broken 
down. Though silently, yet most emphatically it 
expressed the language and conduct of the sluggard ; 
and pointed him out as averse to labour, and still in- 
clined for " a little sleep, a little slumber, a little 
folding of the hands to sleep." 

Having endeavoured to delineate the character of 
the slothful man ; with Solomon, we now proceed to 
consider the state of his field and vineyard. Two 
things here deserve our attention : first, it was all 
grown over with thorns, and covered with nettles; 
and secondly, the stone wall thereof was broken down. 
Of each of these in order. 

Before entering directly upon the wild and uncul- 
tivated state of the slothful man's vineyard, we might 
observe, 

That it was the only thing about which he should 
have employed himself, and would have been enough 
to have occupied his time and attention. It was 
given him by the owner for this purpose, and to have 
gained the end was all that was required. Right 
care about the soul, working out his own salvation,. 



381 



and fearing the Lord, is the whole duty of man. The 
duties incumbent on the professing Christian may be 
distributed into various branches, and may flow out 
in different channels; but concern about his own 
salvation may be considered, in one sense, as the 
root and spring. If he is negligent about his own, he 
can scarcely be expected to care for the souls of 
others, or do any thing to promote their eternal in- 
terest. Without faith and personal believing it is 
impossible to please God, or be properly concerned 
about men. 

He would have found it enough to have employed his 
time and attention. There are two leading pieces of 
work requisite in every vineyard : the one is, as 
much as possible to prevent the growth of weeds, 
and root them out if they begin to spring up : the 
other is, with all pains and diligence, to cultivate 
the ground, plant it with proper herbs, or sow it with 
profitable seeds. Applied to the sinner, the first of 
these includes his inspecting the heart with the 
greatest vigilance and watchfulness, taking the 
strictest care to check and oppose the motions of 
sin, and the continued discharge of the great duties 
of self-denial and mortification. The second com- 
prehends the diligent use of every mean to promote 
the growth of grace, watch over the growing fruit, 
and preserve it from being choked. Without a con- 
tinued weeding, dressing, and nursing up the useful 
herb, no fruit can be expected. Without the atten- 
tive performance of all these great duties, the soul 
cannot prosper. 



382 



We might also observe that if properly culti- 
vated by his own hand, the vineyard promised a rich 
and plentiful harvest. 

The vineyard and field were not barren ground. 
Indeed the soul of the sinner, considered in itself, 
and its natural state, is like the heath in the desert, 
or the barren rock; but his vineyard does not mean 
his soul exclusively* but as he enjoys great privileges, 
precious opportunities, pressing invitations, and 
encouraging promises. The soul, with all these ad- 
vantages, and every needed blessing brought near, 
is the sinner's vineyard. There is no duty required, 
but strength to perform it is promised. In metaphor- 
ical language every instrument for digging, planting, 
and pruning is brought to his hand, and the precious 
seed of grace too. He has only to stretch out the 
hand and take ; or merely look and be saved. If 
unable to do even these, strength for them is also 
promised. In such a situation the sinner can have 
no excuse, unless sloth, or which is still worse, enmity, 
or a positive refusal to work in the vineyard. 

It must be cultivated with his own hand. The con- 
trary of what Christ was reproached with, in a limited 
sense is true of the Gospel hearer, " He may save 
himself, others he cannot save." It is not meant that 
we cannot be useful to others : but our endeavours 
with others are successful only in as far as they pre- 
vail with them to put their own hand to the work. 
We may advise others, and pray for them ; but we 
cannot receive Christ for them, nor they for us. If a 
man has faith, he must have it for himself. Believing 



383 



is a personal act, and every one must surrender his 
own soul to God. Many other duties necessary to 
dressing the vineyard must be personal. 

If cultivated in this manner it promises a plentiful 
harvest. Solomon saw no want in the field and vine- 
yard of others. The slothful man's ground was 
equally fertile, and would, if properly managed, 
have been as fruitful. It is worthy of observation, 
that the man is not blamed for not reaping, nor even 
for not sowing, nor is any blame imputed to the soil. 
His radical error was that he did not prepare the 
ground, or rather that he did nothing at all. He 
slept away his time, and in all probability did not 
look at his vineyard, instead of working in it. But 
had he prepared the ground, and sown the seed, in 
due time he would have reaped. If sinners would 
shake off their sloth, bethink themselves, break up 
the fallow ground of their hearts, and be in the use 
of means, there would be reason to expect the 
Divine blessing. The Sun of righteousness would 
shine, the former and the latter rain would drop 
down, and the gentle dew of heaven descend, and 
make the sinner's soul like a well watered garden, or 
a field where the Lord doth bless ; and there would 
be fruits of righteousness here, and in the end ever- 
lasting life. We shall now, as was proposed, pro- 
ceed in the 

II. Place, to consider the state of the slothful man's 
vineyard ; " and lo, it was all grown over with thorns, 
and nettles had covered the face thereof." About 



384 



these thorns and nettles we may observe the follow- 
ing things : 

1. They grow spontaneously in uncultivated 
grounds. They neither need to be sown nor planted. 
They draw to their own roots the sap which would 
nourish a better crop. The soul of the slothful is 
without any improvement. Corrupt nature has its 
full swing, and sinful lusts their full play without the 
least control. The strong man keeps the house in 
peace, and the poor sluggard is fast asleep. In this 
situation briers and nettles take root, and grow up, 
spreading their branches in the various sins of omis- 
sion and commission. A sinner's heart without Di- 
yine grace is a sad sight, " for out of it proceed evil 
thoughts, murders, adulteries, fornications, thefts, 
false witness, blasphemies." 

Every person must have observed that arable and 
fertile ground, not cared for, but uncultivated, and 
left to turn wild, produces a greater crop of thorns 
and nettles than places naturally barren. Just so ; 
the richer the season of grace is, where the seed is 
not received in a good and honest heart, the weeds 
of corruption will grow with greater luxuriance. In 
this sense where grace has abounded, sin super- 
abounds. The children of religious parents, on 
whom much pains have been wasted in vain, often 
exceed their neighbours in wickedness ; and places 
enjoying a rich season of grace, and despising it, 
have brought iniquity to greater maturity, and have 
ripened faster for Divine judgments, than places less 
favoured. While the words of the prophet Ezekiel, 



385 



xvi. 46 — 51, verify what we have now said, they 
cannot be read without affecting the heart : he ad- 
dresses Israel thus, " Thine elder sister is Samaria, 
she and her daughters that dwell at thy left-hand : 
and thy younger sister, that dwelleth at thy right- 
hand, is Sodom and her daughters. Yet hast thou 
not walked after their ways, nor done after their 
abominations; but as if that were a very little 
thing, thou wast corrupted more than they in all thy 
ways. As I live, saith the Lord God, Sodom thy 
sister has not done, she nor her daughters, as thou 
hast done, thou and thy daughters. Behold, this 
was the iniquity of thy sister Sodom, pride, fulness of 
bread, and abundance of idleness was in her, and in 
her daughters, neither did she strengthen the hand 
of the poor and needy. And they were haughty, and 
committed abomination before me : therefore I took 
them away as I saw good. Neither hath Samaria 
committed half of thy sins ; but thou hast multiplied 
thine abominations more than they, and hast justified 
thy sisters in all thine abominations, which thou hast 
done." To the same purpose are the words of 
Christ, Luke x. 12 — 15, " But I say unto you, that it 
shall be more tolerable in that day for Sodom, than 
for that city — It shall be more tolerable for Tyre and 
Sidon than for thee, Capernaum, which art exalted to 
heaven," in respect of privileges, but, for dreadful 
misimprovement, " shalt be thrust down to hell." As 
it was then, so it is now. 

The noxious weeds of sin would enough flourish in 
the uncultivated heart of their own accord, and with- 
out any culture : but the human heart of itself deviseth 

49 



386 



iniquity, and is set to do evil : and besides, the weeds 
of corruption are carefully cherished by Satan and 
the world. These adversaries sow tares, and care- 
fully promote their growth. Temptations fly thick, 
and diabolical influences are to indwelling sin nearly 
what Divine influences are to grace. 

The spontaneous growth of nettles and thorns in 
uncultivated ground may be applied to corrupt 
Churches, as well as the hearts of the slothful. 
They have the seed of corruption in themselves; 
and without daily cultivation would soon turn wild. 
Never did a vineyard need such care and pains, such 
pruning and dressing as the Lord's. While through 
innate corruption the church tends to grow barren 
and wild ; legions of enemies continually exert them- 
selves to the utmost to reduce her to such a situation. 
Want of culture will always produce a great growth 
of error and immorality. 

2. Instead of yielding fruit to the owner, they are 
hurtful and cumber the ground. They cannot pos- 
sibly yield fruit. These are plain questions, and 
carry conviction, " Do men gather grapes of thorns, 
or figs of thistles ?" and " what fruit had ye then in 
these things whereof ye are now ashamed ?" Truly 
there arises no advantage to soul or body, for this 
world or the next, from the noxious weeds of sin, 
and instead of promoting, they are diametrically op- 
posite to the glory of God. 

They are positively hurtful They cumber the 
ground, and occupy the place where better things 
might and should grow. They impoverish the soil, 
and make it more unfit for the reception of the seed. 



387 



and producing a crop. If any person enter the spot, 
they are ready to pierce and wound him. All these 
bad effects accompany the indulgence of sin. Sin 
hardens the heart, steels it against impressions, and 
renders it still more unfit for the reception of grace. 
Some sinners are twice dead. Once Herod heard 
John gladly, and did many things ; but the weeds 
grew, and he beheaded him. Sin too, sooner or 
later, will bite like a serpent and sting like an adder. 
Scarcely is any Gospel hearer so hardened as to be 
altogether without qualms of conscience here : if he 
repents, he will know experimentally by deep con- 
trition, that it is an evil and bitter thing to depart 
from the Lord : if not, he will feel to eternity the 
piercing pain of sin in that place where the worm 
dieth not. 

3. Thorns and nettles are of a spreading nature. 
They feed themselves and fill the ground. Scarcely 
can any thing be conceived of such a spreading na- 
ture as sin. It contaminates the whole soul, and 
pervades all her faculties. It runs through the mem- 
bers of the body as blood through the veins, and 
disseminates itself through the whole conversation, 
and so powerfully that all the sinner's actions, not 
only partake of the noxious nature, but, are spread- 
ing branches of that fatal weed, the root of which is 
in the evil heart. In many other ways does the dif- 
fusive nature of sin discover itself. The sinner goes 
from one degree of sin to another, and from one kind, 
less atrocious or scandalous, to another still more so. 
The progress of sin is emphatically set before us in 
that gradation, Psal. i. 1, " Blessed is the man that 



383 



walketh not in the counsel of the ungodly, nor stand- 
eth in the way of sinners, nor sitteth in the seat of 
the scornful." In proportion as sin gains ground, 
temptations meet with less opposition, and the heart 
is more accessible, till the poor sinner becomes an 
easy prey to Satan, and is led captive by him at his 
will. 

One thing always happens where thorns and net- 
tles are luxuriant, and in great abundance. They 
become a receptacle for wild beasts and poisonous crea- 
tures. Should any person enter the place this in- 
creases the danger. He is not only exposed to the 
sharp prickle of the thorn, but the venomous bite of 
the creatures which nestle and lurk there. The 
heart of the sinner is a cage of every unclean bird, 
and filled with the brood of the old serpent, which is 
numerous, poisonous, and advancing to maturity. In 
a corrupt and impure church too the contagion 
spreads, and she waxes worse and worse. The worst 
of men and the most hurtful opinions find ready re- 
ception. Among nettles and thorns the foxes hide 
themselves, and spoil the vines. When corruption is 
introduced and allowed, from small beginnings it soon 
grows to an enormous size. The Church of Rome 
from less corruptions proceeded to greater, till she 
not only deserved, but >iad upon her forehead a name 
written " Mystery, Babylon the great, the mother 
of harlots and abominations of the earth." 

4. If ever the briers and nettles are rooted out, it 
must be difficult, troublesome, and expensive work. 
In the literal case this is obvious. A Gospel hearer 
long habituated to the practice and indulgence of 



389 



sin, if he is recovered, will feel his former sinful 
conduct as a heavy burden to his dying hour. Paul 
never forgot that he was a blasphemer, a persecutor, 
and injurious; and his obtaining mercy, instead of 
being considered as extenuating his crimes, was a 
glass which discovered them in their true light. After 
David was long in Christ, his fall broke his bones, 
filled his heart with contrition, and made him ever 
see his sin. The longer a sinner goes on in his evil 
ways, he has the more to repent of, and the less time 
for the exercise. A sinner accustomed to do evil, 
will reclaim himself, and " learn to do well, when the 
Ethiopian changes his colour, and the leopard his 
spots." Nothing is too hard with God, and his grace 
is irresistible. His most inveterate enemies have 
been, and will be, made trophies of redeeming love. 
Such changes are impossible with men, but not with 
God. 

Churches greatly corrupted and overspread with 
noxious weeds, can only be recovered by Almighty 
power; and when such a gracious work is accom- 
plished, God appears in his glory. But, while it is 
the effect of Divine power and grace, the church will 
smart for her former conduct, and know in expe- 
rience, that while it is mc n e dutiful, it is easier too 
to retain than recover her first love. When the Lord 
reclaims a church from great backsliding and corrup- 
tion, he commonly performs the gracious operation 
by throwing her into his furnace, and there refining 
her; and though this produces the most happy effects, 
it is often hard to bear it. We shall only add, 



390 



5. That if these noxious weeds are allowed to grow 
to the harvest, they will be cast into the fire as fit for 
nothing but fuel. Though the slothful man should sleep 
long, he must awake ; and if not sooner, surely when 
in hell he lifts up his eyes ! He must give an account 
of his vineyard, the time he had it, and all his oppor- 
tunities. God, the great proprietor, will say, Give an 
account of thy stewardship; and the Lord of the 
vineyard will come and reckon, and will certainly 
cast the unprofitable servant into outer darkness, 
and there shall be weeping and gnashing of teeth." 
The angels will be employed as reapers, and will 
come with that injunction, " Gather ye together the 
tares, and bind them in bundles to burn them." Then 
the soil " which brought forth herbs meet for them 
by whom it is dressed, will receive blessing from 
God ; but that which bare thorns and briers will be 
rejected, and nigh unto cursing, whose end is to be 
burned." Then, the greater tie quantity of noxious 
weeds, the burning will be th? Mercer, and the flames 
the more furious. All the weeds in the sluggard's 
vineyard will be collected into one great heap, and 
the poor creature himself bound hand and foot, and 
placed in the midst of them, and cast into the fire 
which cannot be quenched. However agreeable he 
once thought his sleep, he will then find, that every 
folding of the hands to sleep was a treasuring up 
wrath against the day of wrath. There is one obvious 
difference between the natural thorns, and these 
which grow in the vineyard of the spiritual sluggard ; 
his will retain their prickles in the fire, and instead of 



39 J 



losing their sharpness, will rather increase in force 
and power, and eternally pierce him to the heart. 

Solomon also saw that " the stone wall thereof was 
broken down." With relation to this we shall only 
mention the few following things. 

1. It was a full proof that the slothful man took no 
care of what was within. A vineyard has always 
been considered as valuable and important, and 
accordingly has been inclosed. Thus, Mark xii. 1, 
we read that " A certain man planted a vineyard, 
and set an hedge about it." And the sluggard had a 
stone wall about his, though it was now broken down. 
This is necessary on many accounts. While it tends 
to the preservation and nourishment of the tender 
plants, it also preserves them from the pillaging hand 
of the robber, and from the destructive foot of the 
beast of prey. We find, Psal. lxxx. 12, that it is 
reckoned one of the heaviest judgments which the 
church can suffer when, " her hedges are broken 
down, so that all they who pass by do pluck her ; 
and the boar out of the wood doth waste it, and the 
wild beast of the field doth devour it." If the church 
reckons this such a judgment from God, it surely 
indicates a sad want of concern in the sluggard, when 
he neither endeavours to preserve the wall before it 
fall, nor repair the breaches. " By much slothfulness 
the building decayeth, and through idleness of the 
hands the house droppeth through." How careless 
is the sinner about his soul ! Surely the heart of a 
slothful man is little worth! How negligent is a 
corrupt church about the purity of doctrine, disci- 



392 



pline, and government ! Here, as in a natural wall, 
a small breach, if not rebuilt, soon grows larger. 

2. God's law originally written on tables of stone, 
may justly be considered as a fence or wall placed 
around the sinner's vineyard. It is excellently calcu- 
lated to guard the soul, and keep out beasts of prey. 
It points out duty, and warns against sin. It is the 
great rule of faith and manners, and is clothed with 
the highest authority. When the sinner tramples the 
commandment under foot, disregarding both the 
Divine authority and his own happiness, truly his 
soul is left in a defenceless situation. 

It must be remembered as already mentioned, that 
along with the law he is also favoured with the Gos- 
pel. These, the one in subserviency to the other, 
constitute a complete fence. The Gospel sets a 
suitable remedy before him, and the law discovers his 
need, and, like a schoolmaster, drives him to improve 
it. Under the Gospel we include all the privileges 
and opportunities which the sinner enjoys. When 
the duties enjoined by the law, and the grace and 
love made over in the Gospel, are equally despised, 
the soul of the slothful is truly in a wretched and 
miserable situation, and justly may the stone wall be 
said to be broken down. 

3. This wall may be said to be broken down when 
conscience loses its* authority, and its dictates are 
despised. God has placed this power in the soul 
with a kind of Divine authority. Where the light of 
revelation is not enjoyed, it accuses or excuses. It 
has vast influence upon individuals and societies. 



393 



Nothing so much constitutes evil times as evil men, 
and they are greatly brought to this state by disre- 
garding their conscience, and trampling it under foot. 
The way to make matters better is to enlighten and 
purify the conscience. Many deceive themselves, and 
think their conscience good, because it is quiet, and 
gives them no disturbance ; while it, like the watch- 
man spoken of by Isaiah, is dumb, and cannot speak. 
With professing Christians, conscience is not silenced 
all at once, but gradually. In proportion as its au- 
thority is disregarded, its injunctions and reproofs are 
less frequent, and have less power, till at last it 
becomes seared, and then the soul is without a wall 
or fence. 

We shall only add, that when the stone wall is 
broken down, every enemy and temptation have 
easy access at any place, and may waste the vine- 
yard at their pleasure. The soul of the sluggard is 
the place where Satan dwells and works. So to 
speak, he travels out and in at pleasure ; and scarce- 
ly can any temptation be too gross when the soul is 
brought to this situation. Sin is no sooner suggested 
than complied with : duties are neglected : and eter- 
nity, and the great account which must be made to 
the Proprietor, are seldom, if ever, thought of. Thus 
he sleeps on thoughtless about, and unprovided for 
futurity. 

When Solomon considered well the vineyard of 
the slothful, " he received instruction." With him, we 
now come to inquire what lessons may be learned 
from this affecting subject ; and among others we 
may observe the following, 

50 



394 



1. That sin is most deceitful. We can scarcely 
conceive a more pitiful object than the sluggard, or 
a more disagreeable situation than his ; and yet he is 
greatly satisfied, much at ease, and apparently 
pleased and happy. No remonstrance prevails to 
make him change his course. Looking around us we 
see the slothful and careless sinner living in the 
neglect of almost every duty, and yet enjoying him- 
self, and speaking peace to his own soul. Neither 
his present sins, nor his future reckoning gave him 
any disturbance. 

2. The amazing patience of the great Husband- 
man. One cannot but be surprised that he leaves 
the vineyard so long in the possession of one of such 
a character. We would be ready to think that as 
soon as there was no fruit, or the least appearance 
of briers and thorns, it would be taken from the slug^ 
gard, and given to another. But " God is long-suffer- 
ing, and slow to anger, not willing that any should 
perish, but that all should come to repentance." His 
thoughts are not as ours. Though the Lord does 
not immediately dispossess him, he takes the most 
particular notice of the fruit he ought to have had, 
and the length of time he enjoyed his privileges, as 
is expressed Luke xiii. 7, he said, " Behold, these 
three years I come seeking fruit on this fig-tree, and 
find none, cut it down; why cumbereth it the ground?" 
Often the Lord is so provoked as to lay the ax to 
the root of the tree, and yet through the intercession 
of Christ, " lets" the unfruitful cumberer of the 
ground " alone another year, to see if he bring forth 
fruit." 



39,0 



3. The necessity of a standing ministry. Gospel 
ministers are labourers and vine-dressers, and watch 
for souls. They point out the way of salvation. 
They are a voice crying in the wilderness, Prepare 
ye the way of the Lord. It is a great part of their 
office to awaken the slothful, and to use every mean* 
persuading them by the terrors of the Lord, and in- 
viting them by the grace of the Gospel, saying, as in 
Ephes. iv. lo, " Awake, thou that steepest, and arise 
from the dead, and Christ shall give thee light." 
They explain the Scriptures. They warn sinners^ 
and set life and death before them, the blessing and 
the curse. The Lord has promised to be with them., 
and make them successful, and if many believe not, 
some will ; and the election shall obtain. 

4. That under the means of grace the church 
and individuals will bring forth fruit of one kind or 
other. There is no such thing as an empty heart 
Gospel ordinances will either be the savour of life 
unto life, or of death unto death. There will be 
fruit unto sin, or unto holiness. There will either be 
the pleasing fruits of grace laid up for our beloved, 
or thorns and nettles. We have a list of each kind 
mentioned by the apostle, Gal. v. 19--26, "Now the 
works of the flesh are manifest, which are these^ 
adultery, fornication, uncleanness, lasciviousness, 
idolatry, witchcraft, hatred, variance, emulations, 
wrath, strife, seditions, heresies, envyings, murders, 
drunkenness, revellings, and such like ; of the which 
I tell you before, as I have also told you in time past, 
that they who do such things shall not inherit the 



396 



kingdom of God. But the fruit of the Spirit is love, 
joy, peace, long-suffering, gentleness, goodness, faith, 
meekness, temperance : against such there is no law. 
And they that are Christ's have crucified the flesh 
with the affections and lusts. If we live in the Spirit, 
let us also walk in the Spirit." 

5. The excellency of grace. What a vast differ- 
ence between the sluggard and the exercised Chris- 
tian! While the one is concerned about nothing 
but present ease, crying, " Yet a little sleep ;" the 
other looks about him. He looks at the things that 
are unseen and eternal, and has his conduct in- 
fluenced by them. He looks for Christ and commu- 
nion with him in duties and ordinances, and listens 
to his voice. He looks to God in his providential 
procedure, sees his hand in what passes over him, 
and endeavours to improve every dispensation. He 
looks to the Holy Ghost as the great Comforter, and 
seeks from him all the gracious influences of which 
he stands in need. He looks to his own heart to 
see if grace flourishes and grows. He looks around 
him lest his adversaries come and hurt his vineyard. 
In one word, he is a child of the light and of the day, 
while the slothful is a child of the night and of 
darkness: he does not sleep as the sluggard, but 
watches and is sober. 

6. That poverty is the certain consequence of 
sloth. In the last verse of this chapter the wise 
man says, " Thy poverty shall come, as one that 
travelleth ; and thy want as an armed man." Poverty 
follows sloth as the shadow the body. It may ad- 



397 



vance apparently by slow degrees ; but it will come. 
At the hour of death, complete poverty will over- 
take the sluggard, and he will be no more able 
to resist it, than a person fast asleep can resist an 
armed enemy. Then he will be deprived of every 
mercy, and his misery will be complete. He will 
be eternally helpless and hopeless. Sinners should 
take warning before it be too late. " O that they 
were wise, that they understood this, that they 
would consider their latter end !" 



SERMON XVIII. 



I CORINTHIANS X. 13. 



There hath no temptation taken you but such as is common 
to man : but God is faithful, who will not suffer you to 
be tempted above that ye are able ; but will with the 
temptation also make a way to escape, that ye may be 
able to bear it. 

IN whatever situation believers may be, they may 
lay their account with trials. They have many good 
things in this world ; but troubles await them as long 
as they are in it. The Lord in his word has made 
ample provision for them under the severest trials, 
that if their tribulations abound, their consolations 
may also abound. They have many and precious 
promises, some of which are designed for their sup- 
port, others for their direction ; and all for their com- 
fort. There are many declarations in the Scriptures 
intended to encourage and animate their hearts in 
every furnace. They are assured that " the Lord 
will be a refuge for the oppressed, a refuge in times 
of trouble," and that he " shall deliver them in six 
troubles ; and that in seven no evil shall touch them.' 5 
For their encouragement too, it is expressly promised 
that " all things work together for good to them that 



400 



love God, and are the called according to his pur- 
pose." Under the heaviest pressures the saints have 
no reason to faint, for " though their outward man 
perish, yet the inward man is renewed day by day : 
for this light affliction, which is but for a moment, 
worketh for them a far more exceeding and eternal 
weight of glory." 

Among the many passages suited to the tried saint, 
the text holds a distinguished place. It is replete 
with consolation ; and though many waters should 
overflow him ; yet faith cannot fail to derive support 
and encouragement from such a precious declaration. 
Eyeing his affliction and this text at the same time, 
his language will be at the lowest, " I am troubled 
on every side, but not distressed ; I am perplexed, 
but not in despair ; cast down, but not destroyed." 
This text, like a powerful potion, pervades and invi- 
gorates the whole man ; or, like a well-fitted plaster, 
covers all the sore, eases the smart, and promotes the 
cure. 

Many things prey on the heart of the Christian 
labouring under hard distress, to which persons at 
ease are entire strangers. One while, the believer 
poring on his calamitous situation, concludes that his 
case is singular ; that never any sorrow was like his, 
and that the Lord hath " shaken him to pieces, and 
set him up for his mark." When downcast, and ready 
to faint, this text occurs to his mind, discovers his 
mistake, and, at least, yields him this comfort, that 
many others have been equally tried, and that his 
condition is by no means singular. It affords some 
ease to one labouring under a dangerous disease, to 



401 



see another who has been afflicted with the same 
trouble perfectly cured. If the same means can be 
procured, they may have the same effects, and he 
may be delivered. The text assures the believer 
that " there hath no temptation taken him but such 
as is common to man." 

Again, the distressed believer poring on his cori- 
dition, says, Though a thousand should have been as 
ill as I am, and are now delivered, I fear I never will: 
if their temptation has been the same with mine, 
their strength has been superior, for if they have 
borne theirs, I cannot bear mine. The text admi- 
nisters comfort in this case also, while it assures him 
that " God will not suffer him to be tempted above 
that he is able." He thinks if he could only be 
assured that he would not be tried above what he is 
able to bear, he would struggle with all his difficul- 
ties ; but every thing seems to be against him, and 
unbelief insists that he has no reason for such assur- 
ance, and that all his hopes are vain. In direct oppo- 
sition to unbelief, the text assures him, that he has the 
best ground for strong faith and consolation, for God 
pledges his faithfulness and veracity that he shall not 
fail, and while " God is faithful, he will not suffer the 
saint to be tempted above what he is able." 

Further, the believer, still passing through fire and 
water, is ready to conclude that he can neither do 
more, nor bear longer, and that he must one day fall 
under the weight of temptations. Though God has 
mercifully supported him hitherto, he is now at his 
wits' end. He concludes that the Lord will be favour- 
able no more, that his mercy appears to be clean 

51 



402 



gone, that he has forgotten to be gracious, and that 
he hath in his anger shut up his tender mercies. In 
this situation the saint refuses comfort, and in the 
anguish of his heart says, My hope is lost, and I am 
cut off for my part : I scarcely have worse to be, and 
God seems almost to have done his worst : I am close 
shut up in depths and darksome caves, and I see no 
evasion for me. Like Hagar, when all her water was 
spent, he looks at his comforts as gone, he sits down, 
lifts up his voice, and weeps, and lays his account 
to die. 

In this trying situation, God opens the eyes of the 
poor believer, as he did Hagar's, and shows him 
that the well of consolation is at hand, and points 
him to this text as an unfailing source of comfort, and 
assures him that " he will with the temptation also 
make way to escape." God pledges his word that, 
when the trial is come to the height, and would be 
more than the saint could bear, he will make a way 
to escape. He also satisfies the tried saint that even 
grace in his heart shall not fail, " that he may be 
able to bear" till the deliverance come. Often the 
saint was apt to think that grace in his heart, like 
God's mercy, was clean gone ; but he shall find that 
it, though at the best like a small rivulet, and in the 
awful crisis of trial, almost quite dry, was fed with 
an everlasting spring. 

Viewing all these parts of this text, his languishing 
hope begins to revive, and he encourages his heart 
with the pleasing thought that there may be hope in 
Israel concerning his condition, and that perhaps he 
may come off victorious. He recollects these gra- 



403 



cious words respecting Christ, " A bruised reed shall 
he not break, and smoking flax shall he not quench, 
till he send forth judgment unto victory." 

In discoursing farther from these words, we shall 

I. Make some observations to explain the text. 

II. We shall speak of the believer's strength and 
ability to bear trials and temptations. 

III. Illustrate that proportion which the believer's 
strength has to his trials, and his trials to his strength. 

IV. Speak of God's with the temptation making a 
way to escape ; after which we shall apply the sub- 
ject. 

I. It is first proposed to explain the text by some 
observations ; and we observe, 

1. That all believers are engaged in the same 
common warfare, and employed in seeking the same 
common salvation. 

They are engaged in the same common warfare. 
As they were all under the first federal head, so they 
joined Satan's rebellion against God. Their hearts 
were filled with enmity ; and they breathed it forth 
in their words and practice. The saints have got an 
affecting sight of their course in its wicked nature 
and dreadful consequences. Pardon for the past is 
their great desire, and the opposite conduct, through 
grace, their firm resolution. They have changed 



404 



sides. They have rejected their former lords, and 
have chosen their rightful one. In a day of Divine 
power, they have enlisted under Christ's banner, and 
his enemies are theirs, whether within or without 
them. These they are determined to oppose without 
partiality or hypocrisy, however formidable or 
whatever it may cost. When they entered upon the 
service of Christ, and resolved to follow him, they 
counted the cost, and still they are determined to 
abide by their first resolution. Though it should 
cost their lives, they will not yield. Through grace 
they are determined to be faithful to the death, ani- 
mated with the hope of receiving the crown of life. 

All believers are engaged in seeking the same 
common salvation. Jude calls it the common salva- 
tion. It is common to all Gospel hearers in respect 
of offer. Christ, in calling and inviting to receive it, 
makes no distinction, and proposes no condition. It 
is common to all who possess it. As their lost state 
by nature is the same, only the same salvation can suit 
them, namely, salvation from sin in all its extent. As 
all who enjoy it, possess it in common, they seek it 
from God in the use of the same means. If any thing 
whatever can be laid down as essential to real Chris- 
tians, the things already mentioned are doubtless 
peculiar to them, and enter into their character. 
This warfare is at once the continued exercise and 
daily work of every believer. Much hard labour he 
has, especially as the work is arduous, and the op- 
position great and unremitted. The severity of the 
service is impressed in the various names by which 
it is designed : it is called the heat of the day, run- 



405 



ning in a race for the prize, wrestling for the mastery* 
fighting for the victory, &c. As the opposition is 
great and constant, and the crown and the prize 
most important ; all who engage in it in earnest con- 
sider it as the most important work of life, and make 
it their daily exercise. 

2. In this warfare Christians have the same com- 
mon trials, and they who think themselves most tried 
meet with nothing singular or strange. 

They have the same common trials. It is almost 
impossible to enumerate even the sources from which 
their trials flow. Satan's temptations have a chief 
place, and are the lot of every saint. They have 
left him, and he hates them. They have gone over 
to God, and have espoused his cause, which still in- 
creases Satan's malice. They have sought saving 
mercy and actually received it; and this fills him 
with rage. There is something most distressing to 
the Christian in Satan's temptations, whether he 
yields to them or not : it is most distressing to the 
new nature to be tempted and seduced to sin, or feel 
the fiery darts of that enemy, though he should resist 
his temptations : but if he yields to them, and meets 
with a partial defeat, they bite like a serpent and 
sting like an adder. The things about which he 
is tempted are in themselves most important, lie near 
his heart, and are attended with the most serious 
consequences. Desertion is also a very signal part 
of the Christian's trial. God hides his face, and 
he is troubled — and no wonder, for the hiding of 
God's face deprives him at once of his light and 
strength. Faith, when exercised, makes the be- 



106 



liever say " The Lord is my light $" but the deserted 
soul often walks in darkness and has no light. Like 
one walking under the cloud of night, he is distressed 
with fearful apprehensions, knows not whither he 
goes, and is ready to stumble and fall. This is one 
of the heaviest parts of the believer's trials, and is 
often ready to make him faint. Besides, he is always 
tried by the power and prevalence of sin. Sin pre- 
vailing wounds his conscience, and distresses his 
heart. It makes his bones, like David's, wax old 
through his roaring all the day long, and his moisture 
is turned into the drought of summer : with Paul, it 
makes him cry, " O wretched man that I am ! who 
shall deliver me from the body of this death ?" He 
also meets with bodily afflictions, which are many, 
various, and violent. Besides, every saint may lay 
his account with persecution in its different branches : 
real enemies and pretended friends will unite in re- 
proaching him ; and perhaps he may have even to 
resist unto blood, striving against sin. 

Every adult saint meets with more or less of all 
these trials, though in very various degrees. Some 
are taken from the field of battle at the first onset, 
while others have to continue and bear arms for a 
much longer period. Some have only to shed tears, 
while others have to shed their blood. All who are real 
Christians have some degree of inward fear and out- 
ward fighting, and answer to the character of Christ's 
spouse — a Shulamite or company of two armies. 

Putting all these things together, the believer is an 
object of pity. Satan tempts, sin prevails, God hides, 
enemies oppose and persecute, the outward man is 



407 



distressed ; and the poor believer is as much afraid 
for the future, as he is harassed with the past and the 
present. Under all these pressures he cries out, 
Surely my case is singular, and was there ever any 
sorrow like mine ! 

After all, he has no trial that is strange or uncom- 
mon. All these met in an eminent degree in Job's 
case. All God's billows and waterspouts fell upon 
David, and seemed to overwhelm him. Christ had 
all these in a still more eminent degree, and had vin- 
dictive wrath and the curse, which no saint ever 
experienced. 

But still, the tried Christian insists that there is 
something singular in his case. This arises chiefly 
from such things as these : he knows his own heart, 
while he is unacquainted with the heart of every 
other : he knows but few believers, and only a few 
of those ingredients which make up their cup : 
they have not told him their case fully, and there is 
always something in it which they can tell to none 
but the Head : their heavy pressures make them in- 
capable of judging with impartiality, and they com- 
monly view their own trials through the prospect of 
unbelief, which both magnifies, and, like a malignant 
jaundice, represents them in its own colour. 

3. Under these trials believers are liable to the 
same common discouragements. This text supposes 
great discouragements, and provides for them. Va- 
rious are the sources from which these flow. It is 
disheartening to soldiers when many who have gone 
before them in the same warfare have fallen, espe- 
cially if they are sure that they must face the same 



408 



dangers, and are exposed to the same snares. The 
Christian warrior trembles when he reads the history 
and falls of others. With the same evil heart of un- 
belief within, exposed to\ the same hardships from 
without, and equally unable to trust the Divine pro- 
mises, he is greatly afraid and trembles. The 
temptations of Satan, and the power of unbelief, would 
be enough of themselves to discourage the strongest 
believer; but how hard must it be for him, when 
inward desertion and outward distress are measured 
out at the same time ! These tend to fix guilt upon 
the soul, and represent God as searching out sin and 
contending. When Satan and unbelief come to the 
Christian in this situation they find him pressed 
down, and their work more than half done. Under 
such an assemblage of difficulties he greatly feels his 
own weakness, and is ready to conclude that he can 
neither perform the least duty, or bear the least trial. 
No wonder if in such a situation he be discouraged, 
and cry, I am near to halt ; 1 fear I shall never see 
the desired haven ; I have washed my hands in vain ; 
I am afflicted, and ready to die from my youth up. 

4. While believers are exposed to these trials and 
discouragements, their common Head interests him- 
self in their support and happiness. He is no uncon- 
cerned observer, and his eye is never off them. This 
is evidently implied in these words, " God will not 
suffer you to be tempted above that ye are able." 
He knows the precise degree of trial which has been 
already measured out, and how much more they 
could bear. He takes the most particular and care- 
ful notice of their situation and feelings. God is 



409 



interested in the persons of his people. He has 
bought them ; they are adopted into his family, born 
of his Spirit, and the good work is begun. He is in- 
terested in the warfare. It is the war of God against 
Satan, and he has enlisted the Christian under his 
banner. He is also interested in the issue of it, that 
it may be for his glory and praise. His heart and 
hand are in all the trials which the believer meets 
with. He either determines or permits them. Every 
Christian may use the language of Job, " He per- 
formeth the thing that is appointed for me." The 
sufferings of the great Head were determined, and so 
are those of all the members. Though trials should 
flow immediately from the malice of Satan, or the 
opposition of the world, or any other second cause ; 
still God has his hand in them. His heart too is in 
them. Every trial is comprehended in his great 
purpose of love, and also in that leading promise, " all 
things shall work together for good." Very different 
are the designs of God and the Christian's enemies 
in the same trial. His enemies intend either to 
harass, ruin, or devour him ; but God expressly de- 
signs to try his grace, to exercise and increase it. He 
designs too to purge from sin, and wean from the 
world ; conform to Christ, and meeten for glory. In 
this manner did Joseph reason, when comforting his 
brethren about their former conduct after his father's 
death, Gen. 1. 20, " As for you ye thought evil against 
me ; but God meant it unto good, to bring to pass as 
it is this day, to save much people alive." 

5. The Lord's people have the same common 
support and encouragement set before them in his 

52 



410 



promises and faithfulness. His faithfulness is ex- 
pressed, which must imply his promises. The saint 
when tried can never take encouragement from him- 
self. He is weak, and his enemies are many and 
strong, deceitful and malicious. Like David he 
encourages himself in the Lord, and especially in his 
promises. Every thing about these evinces that they 
are both designed, and calculated for his encourage- 
ment. They were given without any solicitation, 
and of God's good-will recorded in the word. They 
are numerous, and suited to every condition. They 
are the strong man's meat, and cordials to the sick. 
They are the condemned sinner's pardon, and the 
justified person's passport to the far country. The 
greater part of them are expressly addressed to the 
tried and tempted soul ; and none can apply unto 
them without finding them suitable to his own case, 
whether he be afflicted, tempted of Satan, or deserted 
of God. 

Divine faithfulness is engaged for the performance 
of all these promises, and is particularly encouraging 
to the tried saint. God hath spoken in his holiness, 
and all the promises are yea and amen in Christ, and 
ratified by his blood. The sins of his people did 
not prevent his giving the promises, though he knew 
them then as well as after they are committed ; and 
they never can hinder the accomplishment of them 
in their due time and order. God is able to accom- 
plish all his promises ; and he is of one mind and 
changes not. 

Thus, though hills should be cast into the midst of 
the sea ; though Providence should wear a frowning 



411 



aspect: and the world seem to go to wreck; the 
believer has sufficient encouragement that he shall 
be safe here ; and hereafter see the desired haven : 
for faithful is he that hath promised, and there will 
be an accomplishment of the things spoken by the 
Lord. Therefore, in every hurricane and tempest, 
the believing soul should fix the eye of faith in the 
Divine promise, cast another within the vail, and 
weather out the storm. The Divine promise and 
faithfulness supported Abraham in that great trial 
of his faith, Rom. iv. 18 — 21, "Against hope he be- 
lieved in hope, and being not weak in faith, he stag- 
gered not at the promise of God through unbelief; 
but was strong in faith, giving glory to God ; being 
fully persuaded that, what he had promised, he was 
able also to perform. The cloud of witnesses men- 
tioned Heb. xi. performed the arduous work, and 
endured the severe trials there recorded, " in and by 
faith." They derived all their encouragement and 
support from the faithfulness of God pledged in his 
promises. 

G. All the trials of believers, without a single ex- 
ception, have one common measure, which they 
never did and never shall exceed, which is what they 
are able to bear. Many may have less than they could 
bear ; but never one had more. Many under their 
trials have feared or apprehended that they would 
not be able to bear them; but never one actually 
fainted or gave up. In the beautiful language of 
Isaiah, " He giveth power to the faint ; and to them 
that have no might he increaseth strength. Even 



412 



the youths shall faint and be weary, and the young 
men shall utterly fall : but they that wait upon the 
Lord shall renew their strength: they shall mount 
up with wings as eagles ; they shall run, and not be 
weary ; and they shall walk, and not faint." A wise 
and merciful Lord proportions the trials to the 
strength, and the strength to the trials. He fits the 
shoulders for the burden, and, as the great burden 
bearer, he carries both the person and his burden. 
If either outward afflictions or inward fear, the 
wrath of men or devils, should at any time border on 
being too much for the Christian, the Lord inter- 
poses. He does with trials of every kind, as Asaph 
says concerning the wrath of man, Psal. lxxvi. 10, 
" Surely the wrath of man shall praise thee : the re- 
mainder of wrath shalt thou restrain." 

If Christians would desire to know what propor- 
tion of trials they could bear, or how much ; we shall 
only make the two following answers at present. 
They can bear little, very little or nothing, far below 
their expectation, if they take the burden on them- 
selves : they can bear much, very much, far above 
their expectation, if they cast their burden on the 
Lord, and are supported by the everlasting arms un- 
derneath them. Experience shows that the believer 
often bears the heaviest trial best ; because he sees 
at once that it is above his own strength, and directly 
employs Christ. Many instances of this might be 
adduced ; but we shall only say that often the very 
thoughts of death before hand have made the Chris- 
tian tremble more than the great change itself. 



413 



What a source of comfort in every situation is that 
precious promise, " As thy days, so shall thy strength 
be !" 

7. Believers shall at last all share in the same com- 
mon deliverance. " God will make a way to escape." 
Many are the afflictions of the righteous : but the 
Lord delivereth him out of them all. The Lord 
works gradual and often very great deliverances for 
them in this world, according to his precious pro- 
mise, Isai. lvii. 16, " For I will not contend forever, 
neither will I be always wroth : for the spirit should 
fail before me, and the souls which I have made." 
And at death he gives them full and complete deli- 
verance. It will be said hereafter of tried saints 
without exception, " These are they who came out 
of great tribulation, and have washed their robes, 
and made them white in the blood of the Lamb. 
Therefore are they before the throne of God, and 
serve him day and night in his temple : and he that 
sitteth on the throne shall dwell among them. They 
shall hunger no more, neither thirst any more, neither 
shall the sun light on them, nor any heat. For the 
Lamb which is in the midst of the throne shall feed 
them, and shall lead them into living fountains of 
water : and God shall wipe away all tears from their 
eyes." Rev. vii. 14. 

That all believers without exception shall escape, 
is the universal doctrine of Scripture. Christ himself 
expressly asserts it, John x. 28, " I give unto them 
eternal life ; and they shall never perish, neither 
shall any pluck them out of my hand. My Father 
which gave them me, is greater than all ; and none 



414 



is able to pluck them out of my Father's hand." in 
heavy trials Christians would faint if they did not 
believe ; but Christ prays for them that their faith 
may not fail. His intercession secures strength and 
support under every pressure, and final deliverance. 
The Spirit of Christ dwells in them as a well of 
living water springing up to everlasting life, and as 
he supplies them in the way, he will bring them at 
last to God, the fountain of living waters. We have 
the universal testimony of the saints themselves. 
They all agree in asserting, that none perish who 
put their trust in God. In the Christian warfare, as 
Christ has conquered in his person, he must and will 
be victorious in his members. He must have the 
honour of a complete victory, and Satan and every 
enemy must be completely defeated. 

We shall only add, that believers should hold on 
in the great common cause without decline, despon- 
dency, or dismay. Whatever their trials may be, 
they ought never to decline. By turning back, matters 
may be worse, but never can be better. If they are 
ready to faint, they should believe. Faith always 
inclines to hold on in the Christian course, and never 
to turn back. If they find their strength failing, they 
have only to look to him in whom all fulness dwells, 
and it shall be renewed. They should not despond. 
They have always reason to say, " Why art thou 
cast down, O my soul, and why art thou disquieted 
within me ? hope thou in God ; for I shall yet praise 
him, who is the health of my countenance and my 
God : yet the Lord will command his loving-kindness 
in the day-time, and in the night his song shall be 



415 



with ine.*' The most discouraging events, which the 
Lord's people meet with, are designed not to weaken 
or lessen their faith, but exercise and increase it. 
They should not be dismayed. Every Christian war- 
rior has reason to say with David, " I will not be 
afraid of ten thousands of people that have set them- 
selves against me round about ; for thou hast smitten 
all mine enemies upon the cheek bone :" or as in 
another Psalm, "All nations compassed me about: 
but in the name of the Lord will I destroy them. 
They compassed me about like bees; they are 
quenched as the fire of thorns : for in the name of 
the Lord I will destroy them. Thou hast thrust sore 
at me that I might fall : but the Lord helped. The 
Lord is my strength and song, and is become my 
salvation." 

II. We proceed to speak of the believer's ability 
to bear trials and temptations. 

It is not in themselves. They are like a wave of 
the sea driven with the wind and tossed. When 
they begin the Christian warfare, they are said to be 
without strength. When bearing the burden and 
heat of the day, their constant cry is, We have no 
might against this great company, and they know in 
their comfortable experience that when they are 
weak then are they strong, and their strength is God 
alone. Repeated experiments prove that, in them- 
selves, they are wholly insufficient for the perform- 
ance of duty or bearing any trial. When they lean to 
their own strength, they are disappointed ; but they 
ran do all things through Christ strengthening them. 



416 



1. The strength of the saints is the special or 
saving grace of God. This invigorates the mind for 
the various duties and trials in the Christian life. It 
makes worm Jacob thresh the mountains, and beat 
them small ; and make the hills as chaff Paul, after 
a singular manifestation, had very sharp trials. He 
fell on his knees and cried for Divine strength. God 
said, " My grace is sufficient for thee ; for my 
strength is made perfect in weakness." The strength 
of the Redeemer's grace was displayed in the apos- 
tle's weakness. By Divine grace, which is the 
believer's strength, is understood God's implanting 
and increasing his own image, consisting in know- 
ledge, righteousness, and holiness, according to his 
purpose of grace. This both inclines and enables 
the saint to oppose sin and every other spiritual 
enemy, and serve the Lord. 

2. They are wholly indebted to Christ for it. The 
Lord looked upon us, considered our weakness, and 
provided strength. He did not make this provision 
because he saw us worthy of it, or from a foresight 
that we would do any thing to deserve it; but of his 
own good will. We are indebted to Christ for all 
our strength in different respects. It comes through 
his cross. We raised insurmountable difficulties, and 
no blessing could have been conferred upon us with- 
out full satisfaction to Divine justice, and this Christ 
made on his cross, and there is therefore now no 
condemnation to them that are in him. It is lodged 
in his person. The first Adam was entrusted with 
our stock, and squandered it. According to the 
glorious plan of the covenant of grace, it hath pleased 



417 



God that all fulness should dwell in Christ. It is 
lodged in him to be communicated according to the 
situation of every believer. This is plainly asserted 
by the apostle in his comfortable address to the 
Philippians : "My God shall supply all your need, 
according to his riches in glory, by Christ Jesus." 

It is impossible to name all the ways in whidi 
Christ strengthens the soul. As our propitiation, he 
has opened our access to God, and made us as if we 
had not been cast off! As our advocate, he prays 
for every blessing, and that we may be strong in the 
Lord, and in the power of his might. As our King, 
he commands our strength. He gives us the support 
which is requisite for duty, and animates us by the 
hope of a future crown. He holds the soul in his 
hand and communicates strength ; and his presence 
overawes every enemy. Wherever he comes he is a 
present aid. At his call the weakest saint can walk 
on the waters; and the stormy wind and roaring 
waves are hushed at his word. 

3. The strength of believers is dispensed by the 
Holy Spirit. He opens their eyes, discovers their 
need, and helps them to cry for it with groanings 
which cannot be uttered. He makes the lame man 
to leap as an hart, and go from strength to strength 
in his journey to the heavenly Canaan. He alone 
convinces of our natural weakness, and leads us to 
the blood of Christ as our satisfaction and atonement ; 
and it is no small part of our strength to see that 
God is well pleased with sinners in Christ. Having 
impressed us with a sense of our own weakness, he 
leads us to Christ as the head of saying and sanctify- 

53 



418 



ing influences. As a signal part of his communica- 
tion of strength, he maintains on the souls of 
believers a deep sense of their own weakness and 
absolute need of Christ ; and thus leads them habi- 
tually to improve the Saviour, in whom alone is 
lodged their strength for duty and difficulty. The 
Holy Spirit actually imparts strength, though often 
imperceptibly. He comes down as the rain and dew, 
and communicates his strengthening influences, here 
a little, and there a little. 

4. This strength is set before us in the Divine 
promise, and actually received by faith. It is a 
blessing of the covenant of grace, and is contained in 
the promises. In many places it is promised, for 
instance, Zechariah x. 12, " And I will strengthen 
them in the Lord, and they shall walk up and down 
in his name, saith the Lord," and in Isai. xli. 10, 
" Fear thou not, for I am with thee : be not dis- 
mayed, for I am thy God : I will strengthen thee, yea, 
1 will help thee, yea, 1 will uphold thee with the 
right-hand of my righteousness." Every promise of 
strength is equal security to the believer that he shall 
not fail, as if he were almighty. He may feel his 
own weakness, and apprehend that he is ready to 
faint ; but he shall be strong in the Lord. Duty and 
trial may appear above his ability, but turning his 
eye to God and his promise, he will understand ex- 
perimentally the meaning of these beautiful words, 
" All things are possible to him that believeth." 

It is actually received by faith. This grace itself 
is the strength of the soul, and especially as it leads 
from all dependance on ourselves or any creature. 



419 



It improves the strength of God set before us in his 
word. The language of the believing soul, is " The 
Lord is my strength and song, and he is become my 
salvation." The more the saint feels his own ina- 
bility, he looks the more to the promise ; and being 
strengthened one time after another, he adopts as his 
own that language, Isai. xxv. 4, " For thou hast 
been a strength to the poor, a strength to the needy 
in his distress, a refuge from the storm, a shadow 
from the heat, when a blast of the terrible ones is as 
a storm against the wall." Thus led on gradually he 
says with the apostle, " When I am weak, then I am 
strong." Faith engages God and his all-sufficiency 
for the believer's support, and makes him say, " Our 
sure and all-sufficient help is in Jehovah's name." 
There is real strength in the promises, and faith 
actually improves it. With great propriety is it 
called resting and leaning upon God, and a taking 
hold of his strength. We know what it is for a strong 
man to help a weaker to perform a journey: the 
Lord strengthens all his people in their journey to 
the land of promise. 

5. This strength is eminently obtained in prayer. 
Every saint, like Jacob, prevails as he weeps and 
makes supplication. It has been the universal ex- 
perience of them all, that, when they cried, then their 
enemies turned back. Great is the influence of 
prayer. It engages Divine wisdom and strength. 
Difficulted and at his wits' end, the believer bends 
the knee and pours out his heart to God, and often 
comes away no more sad, but strong in the Lord. 
As his needs recur he applies to the same quarter, 



420 



and his strength is renewed. The most frequent ap- 
plication to God, and the greatest communications of 
Divine strength, never make him stronger in himself 
or give him any stock of his own. He will always be 
found the strongest believer who is most sensible of 
his own weakness, makes the most fervent applica- 
tion to the throne of grace, and has all his depend- 
ence on the Divine promise. 

After all, the believer's strength to perform duty, 
and bear trials, though a great reality, is a great 
mystery; perhaps the greatest in experimental re- 
ligion. He does not understand it fully himself; and 
far less can he explain it to another. The most he 
can say is, " 1 find myself unable for every thing ; I 
am often at the point of giving up, and am near to 
halt ; a thousand times I have thought I would fall 
before mine enemies ; all refuge failed me, and like 
Peter, I was about to sink ; my needs were many and 
great, and my pressures very heavy : in this weak 
and forlorn situation I thought about the promises, 
and cried to the Lord, I cannot tell how, but some- 
how I was helped and got over that trial : in like 
cases I followed the same course, and with the same 
success ; and to the praise of Divine grace I have 
ground to say, Ebenezer, hitherto hath the Lord 
helped me : from this I would fain conclude that in 
time coming the Lord will be to me Jehovah-jireh ; 
and I resolve that I will constantly go on in the 
strength of God the Lord." Leaving a more full ap- 
plication till afterward, we shall conclude with these 
reflections. 



421 



1. This subject points out to every believer what 
his lot and situation in the world are likely to be. 
He may lay his account with trials. Tribulation, 
as well as peace and a kingdom, is an article in 
Christ's legacy. Respecting trials, we would call 
the believer not to decline them. There is a selfishness 
natural to men which disposes them to put the cup 
of affliction by them if they can. We might ask the 
saint, If you had it at your will, would you desire to 
be wholly free of troubles, or at any rate of great 
troubles ? Would you take that way which infinite 
wisdom does not judge best ? Would you choose a 
way opposite to, and different from, what Christ him- 
self walked in, and which is not marked with the 
footsteps of the flock ? Upon serious thought, would 
you not rather take up the cross which God gives 
you, and follow Christ ? Determine with yourselves 
and be decided. While we would call the believer 
not to decline his trials, we would also call him to 
put no harsh constructions on them. If trials were evi- 
dences of God's hatred and anger, his dearest saints 
would be the most hated. On the contrary, they are 
tokens of adoption and sonship, " For whom the 
Lord loveth he chasteneth, and scourgeth every son 
whom he receiveth. If ye endure chastening, God 
dealeth with you as with sons : for what son is he 
whom the Father chasteneth not. But if ye be with- 
out chastisement, whereof all are partakers, then 
are ye bastards, and not sons." The Lord intends 
them all for good. He has gracious ends to accom- 
plish by every trial ; and if the believer is in heavi- 
ness through manifold temptations, there is a need be. 



422 



2. As this subject warns us of trials, it also points 
fcut provision and comfort. The Christian's strength 
will be equal to all his trials, and superior to all op- 
position. He shall not be tried above what he is 
able. He shall hold on his way conquering every 
enemy, performing every duty, and bearing every 
trial, till he come to Zion. He shall never fall away 
totally or finally. Grace and strength proportioned 
to his duties and trials, secure his perseverance. 

3. From this subject we may infer, that believers 
have need of faith and patience. They need faith to 
enable them to believe that God does all things well, 
all in holiness and wisdom: that he does all well 
even when he permits the church and themselves to 
groan under the greatest pressures and tribulations. 
It is not enough to believe that he did well to former 
saints when he tried them ; but we must believe well 
of our own trials, even before we see the issue. 
Every saint reads with pleasure Abraham's trial 
about his son, and Mordecai's, when he and his peo- 
ple were likely to fall before Haman — because they 
turned out so well. Do you believe as well about 
your own trial which is not yet ended ? These two 
believed before the issue. Are your trials greater 
than theirs ? Is deliverance more unlikely ? Is the 
Lord's arm shortened ? 

They have need of patience — to submit to what 
the Lord measures out — as good — as best; and 
neither murmur nor repine. Without faith the saints 
would stumble at their cross, and without patience 
they would faint, and weary under it. 



SERMON XIX. 



1 CORINTHIANS X. 13. 



There hath no temptation taken you, but such as is common; 
to man : but God is faithful, who will not suffer you to 
be tempted above that ye are able; but will with the 
temptation also make a way to escape, that ye may be 
able to bear it 

WE have already made some observations to open 
up the text, and spoken of the believer's ability ta 
bear trials and temptations. We now proceed, as 
was proposed, to 

HI. Speak of that proportion which the trials of 
believers have to their strength, and which their 
strength has to their trials, when a faithful God 
pledges his word that " he will not suffer them to be 
tempted above that they are able." On this we 
observe these things. 

1. There is a proportion of quantity. Every Chris- 
tian shall have as much strength as is requisite for 
the performance of the duties to which he is called, 
and the trials which are measured out to him. God 
has said they shall be able, and he will not prove 
worse than his word. Is the saint called to perform 



424 



very arduous duties wholly above any power of his 
own ? the strength set before him in the promise is 
sufficient. The precepts of the law, prescribing 
duty, and laying him under obligation to perform, 
are no doubt great; but the promises of the Gospel 
are equally great. Has he heavy trials and crosses, 
enemies strong and mighty, has he snares too deep 
and artfully laid for him to discover and shun ; the 
strength promised is proportioned to them all. Is he 
called to work out his own salvation : by grace he is 
saved. The gracious strength which God has pro- 
mised may be compared to the manna: he who 
needs and gathers much will have nothing over ; and 
the discouraged saint, who apprehends that he has 
gathered little, will have no lack. Among men what 
would be altogether beyond the power of one, is per- 
fectly easy to another, owing to his superior strength. 
What would be too much for one saint is easy for 
another. There are babes in Christ who are not 
yet able for the duties or trials which young men 
can bear or perform, because as John says, " They 
are strong, and the word of God abideth in them, 
and they have overcome the wicked one." The 
saint, when entering on the Christian warfare, finds 
many things hard for him, which are more easy at an 
advanced period. Christ trains his people and 
inures them to hardships as they can bear them. He 
once said to his disciples, " I have yet many things 
to say unto you, but ye cannot bear them now." In 
a similar manner, he treats all his saints, and does 
not overdrive them ; but leads them on as they can 
bear. 



425 



2. There is a proportion of fitness and suitableness. 
Divine strength made over in the promise is wonder- 
fully adapted to the necessities of the Christian. 
When the soul receives and improves it, duties be- 
come congenial to the heart. Nothing can be more 
unsuitable to the unrenewed heart than the perform- 
ance of duties in a proper manner ; but grace changes 
the heart, casts it into the mould of the Gospel, and 
produces a fitness for every duty: and the more 
grace the believer receives from the fulness of Christ, 
his heart is filled in proportion. Grace makes him 
delight in calling upon God, and stirs him up to be 
fervent and importunate in this exercise. It fits him 
for reading or hearing the Lord's word. It opens the 
heart to receive Divine instruction, and gives it an 
abiding influence. It makes the arduous duty of self- 
examination pleasant. It opens up the secrets of the 
heart, and enables the conscience to act with pro- 
priety, and judge without partiality. In meditation, 
it fixes the attention, and kindles the sacred flame. 
So suitable is the strength in the promise to duties, 
that it makes them the Christian's element, and it is 
his meat and his drink to do the will of his heavenly 
Father. It equally fits him to encounter every enemy. 
It arms him for the battle, inspires him with courage, 
and makes him valiant in the fight. Though his 
enemies compass him like bees, in this strength he 
destroys them. While human sagacity could never 
discover the plots and wiles of his enemies, grace 
apprises of the danger, and either makes a way to 
escape, or points out sufficient aid. This strength 
is so suited for making the believer oppose his 

54 



426 



enemies, that it may at once be called his armour, 
and ability to wield it. It fits him for bearing afflic- 
tions. It comforts his heart under them, makes them 
sit easy and light upon him, and causes them to pro- 
mote his best interest. It makes the hottest fire re- 
fining, the deepest waters healing, and the waters of 
Marah sweet. 

3. There is a proportion of duration. No man can 
promise upon the continuance of outward strength 
for a single moment. What he can now perform 
with ease, may soon be entirely beyond his power. 
It is quite otherwise with the believer. With the 
greatest safety, he may promise upon spiritual 
strength to his dying hour, and ought to do it. He 
has the best warrant for this in the Lord's promise. 
Duties will continue in constant succession while he 
lives, and he ought to die in obedience to the will of 
God, " so doing.''' Temptations and afflictions too 
will be his lot while in this world ; but he shall have 
strength to bear the one, and oppose the other. 
Many are the promises which secure continued 
strength and support. God hath said, " I will never 
leave thee, nor forsake thee. So that we may boldly 
say, The Lord is my helper, and I will not fear what 
man shall do unto me. For the Lord will not cast 
off his people, neither will he forsake his inheritance. 
And we may be confident of this very thing, that he 
who hath begun a good work, will perform it until 
the day of Jesus Christ — for this God is our God for 
ever and ever : he will be our guide even unto death." 
The promise is always equally replete with strength, 
and the saint has equal access to it every hour, 



427 



What an unfailing spring of consolation and encou- 
ragement are those gracious words, lsai. liv. 10, " For 
the mountains shall depart, and the hills be removed ; 
but my kindness shall not depart from thee, neither 
shall the covenant of my peace be removed, saith 
the Lord that hath mercy on thee !" That strength 
which conducted the saint through this waste and 
howling wilderness, will also support him in the 
swellings of Jordan, and administer an abundant en- 
trance into the everlasting kingdom of our Lord and 
Saviour Jesus Christ. 

While the believer's strength continues as long as 
he has any need, it is dispensed by the Lord with 
wonderful propriety, and in the best season. He 
waits that he may be gracious. Often the season in 
which the saint receives strength discovers the 
watchful care of God over him, and, as well as the 
strength, becomes matter of praise. It is never 
given till necessary, and never delayed beyond the 
best time. Often God bestows it when the believer 
is brought very low; and every saint is well ac- 
quainted with these words, " God is our refuge and 
strength, a very present help in trouble : God shall 
help, and that right early." 

4. It is a proportion eminently glorifying to God. 
Every thing respecting the saints proclaims his glory. 
This is the great end for which they were redeemed. 
The Lord says, " This people have I for myself; 
they shall show forth my praise." He receives a 
remarkable revenue of glory from the proportion be- 
tween their trials and their strength. Angels now 
take particular notice of the heirs of salvation, nar- 



428 



rowly inspect them in every part of the Christian 
warfare, and praise God for that proportion. So far 
as the saints know it, they also praise him. In hea- 
ven they will understand it perfectly, and give him 
complete and endless praise. It is eminently for the 
honour of his wisdom to adjust every circumstance 
in their lives, and make their strength exactly cor- 
respond to their wants. He knows all their trials, 
and the exact proportion of strength which they need. 
It is also for the honour of his love, care, and pity. 
He pitieth them under every trial; and the more 
they are tried, the more are they the objects of his 
care and pity. His power too will be glorified in 
giving such strength to his people as enables them to 
bear their greatest and sharpest conflicts. Nothing 
short of Divine power could either support them in 
or deliver them from trials. When a weak instru- 
ment performs mighty actions, it glorifies the hand 
that holds it. When believers have outward fight- 
ings and inward fears, when they labour under bodily 
affliction, wrestle against principalities and powers, 
and bear all this accumulation of distress without 
fainting, or even much complaining, it glorifies the 
unseen hand which supports them. 

5. This proportion is absolutely certain. God has 
pledged his word and oath that his people shall have 
the strength which they need. His simple word is 
infinitely sure, but that we might have a strong con- 
solation he has added his oath. These are two im- 
mutable things ; and heaven and earth shall sooner 
pass away than believers meet with trials above that 
they are able to bear. Having such grounds to go 



429 



upon, we should believe this proportion, and take 
the comfort of it, even before we have fully expe- 
rienced it. We should trust in the Lord, and this 
would be the way to have our hearts helped. The 
better we bode at God's hand, and the more we trust 
his promises, the surer will our help be, and the 
sooner it will come. 

We shall only add, that the saints in every age 
have borne honourable testimony to this truth, that 
God did not suffer them to be tempted above what 
they were able to bear. Under the Old Testament, 
they sung, " I was brought low, and the Lord helped 
me." Under their heaviest trials, they had reason to 
say, when " my foot slippeth, thy mercy, O Lord, 
held me up : in the multitude of my thoughts within 
me, thy comforts delight my soul." Many of them 
endured the heaviest trials. " They were stoned, 
they were saAvn asunder, were tempted, were slain 
with the sword : they wandered about in sheepskins, 
and goatskins, being destitute, afflicted, tormented; 
they wandered in deserts, and in mountains, and in 
dens and caves of the earth." Under the New Tes- 
tament, the saints began to praise the Lord for this 
strength, saying, " I can do all things through Christ 
who strengtheneth me." They too endured extreme 
sufferings, and gloried in tribulation. Since the 
canon of Scripture was completed they have borne 
testimony to the same truth on death-beds and gib- 
bets. They have finished their course with joy, pro- 
claiming to the praise of God and the comfort of 
others, " that not one thing hath failed which the 
Lord their God spake concerning them ; all are come 



430 



to pass, and not one thing hath failed thereof." We 
go on to 

IV. Make some observations concerning God, with 
the temptation, making a way to escape. 

1. Often trials and temptations meet in such an 
assemblage, and come to such an height, that the 
poor believer is persuaded he can neither bear more 
nor longer, and he can neither see nor conceive any 
way of escape. Many trials are often measured out 
to him at the same time. There is nothing in which 
Satan takes more pleasure than to join with God in 
trying the saint; though their designs differ almost 
as widely as their natures. When both the outward 
and inward man are tried, and for a considerable 
length of time, it is little wonder the Christian thinks 
an escape almost impossible, and that God can 
scarcely interpose for him. In this situation he adopts 
the desponding language of Israel, Isai. xl. 27, " My 
way is hid from the Lord, and my judgment is passed 
over from my God." Then the mind is filled with 
anxiety, and the heart overwhelmed and in perplex- 
ity. Then his sorrow and difficulty resemble those 
of the Redeemer, when, labouring under the weight 
of sin imputed to him, and bearing the wrath of God, 
he cried out, John xii. 27, " Now is my soul troubled ; 
and what shall I say? Father, save me from this 
hour." Were the experience of others as well 
known as David's, it would be found a common com- 
plaint with the saint, " I am sore vexed, but thou, O 
Lord, how long." Now his soul is cast down within 



431 



him, and he is often ready to faint. He roars out in 
the bitterness of his spirit. He attempts duties, and 
not finding the deliverance he expected, he thinks 
about giving them over, saying with Asaph, " I have 
washed my hands in vain." If he did not find com- 
fort in duties, still less in giving them up ; and he 
tries them anew. Now he can say, I looked to my 
right-hand observing duties; and to my left not 
caring for them; and all refuge failed me. God's 
billows pass over me, I fear matters will never be 
better, and that I shall never find a way to escape. 

2. God can preserve his people under heavy trials, 
and keep them from sinking, much longer than they 
could have believed. When trials are very hard, 
and when the present feeling is aggravated by unbe- 
lieving conjectures about the future, the tried saint 
apprehends he can hold out no time. Present de- 
liverance or death is with him the only alternative. 
He cries, Give me deliverance or I die. This is the 
believer's hour of darkness. His present sad feeling 
darkens his past experience, and makes him forget 
what God has done for his soul. Unbelieving and 
desponding apprehensions obscure the future, and 
hide from his view what God can or will do. If a 
promise occurs to his mind, he either discredits it, 
or claims no interest in it. Sometimes he is so tried 
that he hardly thinks there can be a worse situation, 
death and hell scarcely excepted. Then he is ready 
to conclude that he is as much past remedy, or nearly 
so, as those who are actually dead. He says, as in 
Ezekiel xxxvii. 11, "My bones are dried, and my 
hope is lost ; I am cut off for my part :" or with Da- 



432 



vid, Psal. cii. 3 — 5, « My days are consumed like 
smoke, and my bones are burnt as an hearth. My 
heart is smitten, and withered like grass ; so that I 
forget to eat my bread. By reason of the voice of 
my groaning, my bones cleave to my skin." Then 
he sees no possibility of escape. 

God sees not as man. All this time his hand is 
about the believer secretly strengthening and sup- 
porting him. As it is the saint's hour of darkness, it 
is signally the hour of God's fatherly care. In this 
hot contest he is not unconcerned. His promise and 
grace are more at stake than the believer's credit 
and salvation. He has cast his jewels into the fur- 
nace to refine them, and he stands close by to see 
that nothing be consumed but rust and corruption. 
The saint thinks he shall perish, but God's thoughts 
are not like his. Had the tried believer, whose case 
we are describing, seen a bush all on fire, he would 
have thought it impossible that it could have been 
preserved. Every saint is a branch of that bush, and 
Christ is the root. Like the unruly tongue, though 
in a different sense, it is set on fire of hell. The 
world and the flesh increase the fuel, blow the fire, 
and do all they can to consume the bush : but neither 
the bush itself nor a single branch shall ever be con- 
sumed. What cannot He do, whose name and me- 
morial is a wonder-working God ! 

3. However impossible deliverance may appear to 
the saint under his heavy pressures, God knows how 
to deliver, and will make a way to escape. The 
poor believer has long pored on his case, and con 
sidered it in every possible view, and deliverance 



433 



seems in his eye almost impossible. He cannot even 
apprehend how God can deliver. Nay, sometimes 
under the force of temptation he apprehends either 
that God does not know him, or that he takes no 
notice of him. He concludes, if God knew such an 
object of pity, his mercy would dispose him to grant 
deliverance. The Lord knoweth them that are his. 
He set them apart in his eternal purpose, and in 
time imprinted his image on their hearts. He knows 
their every pressure. His address to the church of 
Smyrna applies to every saint, " I know thy tribula- 
tion." No ingredient in their affliction is hid from 
his omniscient eye. The lion's den could not hide 
Daniel, nor the whale's belly conceal Jonah from his 
watchful eye. He visits the lonely cottage, and 
** will strengthen the believer on his bed of languish- 
ing, and will make all his bed," however coarse, " in 
his sickness." He is attentive to all the groans and 
sighs of his people under their trouble. He heard 
Ephraim bemoaning himself; and every saint may 
say, " Lord, all my desire is before thee, and my 
groaning is not hid from thee." Not a single sigh 
heaved from the believer's heart can escape Divine 
notice, though it should be crowded with the sighs 
of thousands, more than the woman's believing touch 
escaped the notice of Christ, " when a multitude 
thronged and pressed him." As he knows every in- 
gredient in the trial, he also knows a way to escape. 
4i The Lord knoweth how to deliver the godly out of 
temptation." His infinite wisdom knows every possi- 
ble way of escape, and always fixes on that which is 
best. What his wisdom contrives, his power can ac- 

55 



434 



Somplish, and his love renders absolutely sure. He 
knows the fittest season for deliverance ; and when 
be wills it is done. " There is no wisdom or counsel 
against the Lord." 

4. The way which the Lord makes to escape is 
commonly when the trial is at the greatest height. 
u With the temptation (in its greatest force) he makes 
a way to escape." There are chiefly two ways of 
outgate from very heavy trials : the one is, when the 
trial is removed from the person : the other, when 
the person is removed from the trial. Often when 
trials have come to the greatest pitch a merciful 
Lord has removed them, and said to them as to the 
waves of the sea, Hitherto shalt thou come and no 
farther, as in the case of Job and many others : on 
the other hand, in the extremity of trial he has taken 
the suffering saint to himself. Once, said a Christian 
in great distress, " I know not how I can endure this 
night !" The God of his mercy prevented him. His 
fears were disappointed. Death closed his eyes and 
ended his trials ! When the storm and the wolf 
threaten the destruction of the sheep, the tender- 
hearted shepherd gathers them into the fold ! 

It is the universal doctrine of the Scriptures, that 
deliverance commonly comes when the trial is at the 
worst, and that the Lord delivers when there are 
none shut up or left. They contain many examples 
of remarkable interpositions in a time of extremity. 
A ram was caught in the thicket when Isaac was 
bound. Jacob wrestled, and the Lord changed his 
brother's heart. When Pharaoh pursued Israel, the 
Red Sea was dried up, and they marched through 



435 



(he flood on foot. David's history is almost a con- 
stant succession of signal interpositions, when re- 
duced to the greatest extremity. " And what shall I 
more say? for the time would fail me, to tell of 
Gideon and Barak, and of Samson, and of Jephthai, 
of Samuel also, and the prophets." 

5. If either the greatness or continuance of trials 
would tend to overthrow the saint, before God's time 
of deliverance come, a secret support shall be given 
him " that he may be able to bear." God " strengthens 
the fainting soul with strength inwardly." The Lord 
has several ways of supporting his people under their 
trials till deliverance come, which are recorded in 
the Scriptures for their encouragement. Such is the 
fulness of the Scriptures, and the examples there 
mentioned so apposite, that we can scarcely suppose 
any saint can meet with a trial, or need a deliverance 
not exemplified in them: but should such a case 
happen, God's love and faithfulness would lead him 
to create a way sooner than any of his people should 
perish. As we have many miraculous deliverances 
recorded in the sacred volume, the Lord has often 
wonderfully interposed since the period when inspi- 
ration ceased. His love to, and care about, his peo- 
ple are unchanging. The true way for the tried 
saint is to fix his eye on God's promise of deliverance, 
his absolute faithfulness, and unchanging love; and 
to overlook those methods which seemed probable 
and rational in his own eye, and leave the manner 
and season of deliverance and escape wholly to God. 
The Divine declaration about deliverance should be 
considered by him as sufficient ground of faith and 



436 



consolation in the heaviest trial, even when he sees 
no way to escape. We shall now subjoin some ap- 
plication. 

1. This subject sets before us the sure ground on 
which faith may and should rest concerning support 
under trials, and a way to escape from them. It has 
the testimony of the great and infallible Jehovah, 
that he will not suffer his people to be tempted above 
that they are able to bear. His testimony is more 
stable than mountains of brass. Every thing relating 
to it deserves credit, and is encouraging to faith. If 
God had not purposed that saints should never be 
tried above what they are able to bear, there was no 
obligation on him to say it. Now when he has said 
it, there is nothing to hinder the accomplishment, but 
every thing to secure and bring it about. He has 
every trial at his disposal ; and to secure his own 
veracity, he may measure out more or fewer as they 
are able to bear. He has all store of grace, and he 
may, can, and will dispense more or less according 
to their trials. He is the same as when he made this 
declaration ; and having made it, he is under super- 
added obligation to make it good. Faith stands on 
firm ground, and believers should not stagger. 

2. We may infer the great evil of unbelief. God 
says, we shall not suffer above that we are able to 
bear ; unbelief says, I can neither bear nor endure 
any longer. He says, my grace is sufficient for thee ; 
it says, grace may be sufficient for others, but not for 
me. He says, he does all things well; it replies, 
though he did his worst, I could be little worse. 
God says, all his ways are truth and mercy ; unbelief 



437 



says, I am plagued and chastened every day, and his 
mercy seems clean gone. He says, wait on the Lord, 
be of good courage, and he shall strengthen thine 
heart ; it replies, this evil is of the Lord, why should I 
wait for the Lord any longer. Thus it calls the God 
of truth a liar, and who can determine the quantity 
of evil included in this sin ? 

3. We may see how unreasonable and criminal 
despondency is. How does it appear in the light of 
this text ? It joins deliberate obstinacy to unbelief. 
It argues in its own behalf, justifies itself, and refuses 
consolation. In opposition to despondency we might 
ask, Has not God answered all his people's expecta- 
tions in time past ? Is there any reason to conclude, 
or even suppose, that he will not do the same in time 
coming ? The following question deserves a serious 
consideration : When will despondency in the tried 
believer be justifiable ? We might answer, Never 
while this text is in the Bible ; or till God has forgot 
it; or is not able to accomplish it; or when any 
proof can be adduced that he has neglected it. 

4. After all, we may see that the Lord's people 
have good reason cheerfully to leave this world, and 
die when God shall be pleased to call them. Vanity 
is wrote in legible characters on every sublunary 
object, and all below is vexation of spirit. This is a 
world of sorrows and miseries. Sin has embittered 
our best enjoyments. We should not be overfond of 
our sorrows. When we go hence we shall leave 
them all behind. In the grave the wicked cease 
from troubling, and the weary are at rest. In heaven 
all our tears will be wiped away, and there will be 



438 



nothing to hurt or destroy. This is a strange land. 
Heaven is our Father's house and our own home. 
At its best, this world is but a valley of tears and a 
place of weeping. In the other we enter into rest 
and our joy is full. Why should we prefer troubles, 
sorrows, and difficulties, to everlasting rest and com- 
plete joy ? True, death is between ; but it will soon 
be over, and there is no by-road to bliss. 

This subject might be further improved by ear- 
nestly calling Gospel hearers to examine themselves. 

We need not ask you if you have had trials, for 
man is born to trouble as the sparks fly upwards ; nor 
if you will have them afterward, as death is before 
you : but we may and should ask, how you improve 
them. Do you see God's hand in every trial, or do 
you not? Do you murmur, or are you resigned? 
Are you humbled, or is your neck like an iron 
sinew ? 

But what we have chiefly in our eye is to ask, Are 
you possessed of that proportion of strength spoken 
of in the text ? The following things will perhaps 
enable you to answer with some certainty and pre- 
cision. If you are, you will see it to be all of grace, 
and not of works, and from the heart you will say, 
" Not unto us, O Lord, not unto us, but unto thy 
name give glory for thy mercy's sake." If you are 
sensible of your own weakness, you will ardently 
desire an increase of it : desiring this increase, you 
will come to God, as the source of all grace and 
strength — to Christ, as having it all lodged in his 
person — to his cross, as what alone procures it — to 
the promises, as at once the security and vehicle of 



439 



conveyance — and to the Holy Spirit, who alone can 
actually confer it : and coming in this manner you 
will fervently pray, " Lord, increase our faith." Once 
more, if you are possessed of that strength, the power 
of sin will be broken and declining. As the house 
of David grows stronger, the opposing interest waxes 
weaker ; and you will be learning to die to sin daily. 
Time was when you were driven before corruption 
as chaff before the wind ; but now you make at least 
some stand. 

Deeply concerned, a certain believer objects, and 
says with tears, " My corruptions are so strong, and 
I feel them working in such a vigorous manner, that 
if this be an evidence of that proportion of strength, 
I fear I am still without it." To this we may answer, 
though you feel corruptions within strong and lively, 
and though you cannot say you have conquered 
them ; yet if you hate and oppose them, you are pos- 
sessed of this strength : one cannot begin the Chris- 
tian warfare without some measure of that Divine 
strength which will make them more than conquerors 
at last. Still the believer objects, M I have so little 
strength to oppose the body of sin, and in combating 
my spiritual enemies, I am so often repulsed, and at 
the best gain so little ground, that I am afraid I have 
not the strength spoken of in the text." To this we 
would say, if you have a love to it, a desire for it ; if 
the thought of wanting it pains you at the heart, 
and makes you cry fervently to God for it, you are 
not an entire stranger to it. People never ardently 
seek that of which they are totally ignorant ; and the 
living, and not the dead, are pained at the heart 



440 



Another still objects, and sajs, " Some how or 
another with great difficulty, greater than I can tell, 
I continue unto this day; but really I do not think I 
can endure any longer." The best answer to this 
objection is to sum up the amount of it, and it is as 
follows : A gracious and good Lord has supported 
me for these twenty, thirty, or forty years ; but I think 
I can be supported no longer : during that time I was 
very weak ; but still I continued : now it is all over. I 
would ask you, Can an almighty God do no more at all ? 

Before concluding this discourse, we would offer 
some directions to saints who either are under trials 
now or have reason to expect them. Be well estab- 
lished in the truth of this and such texts, where God 
promises to give strength in proportion to every trial. 
Having God's testimony, let neither sin nor Satan 
weaken your faith. On God's promises you may 
stand as on an impregnable rock. When your trials 
abound, compare them with the glory that shall be 
revealed, and which in a little you shall fully pos- 
sess ; trials are short, and future happiness is without 
end. Think much on the great influence which pre- 
sent tribulations have on the future crown. They 
work a far more exceeding and eternal weight of 
glory. Rest will always be found sweet after great 
hardships and severe labour. Be much in prayer, 
and try to possess your souls in patience. Never 
forget that when you are toiling and suffering on 
earth, Christ is interceding in heaven. Your trials 
in a little will all be over, and then you shall remem- 
ber all the way the Lord hath led you, with joy and 
satisfaction. 



441 



We shall now address sinners. Whatever may 
be your situation, while out of Christ you are truly 
miserable, and objects of pity. Though you should 
have health and plenty, and all the happiness that 
this world can afford ; there is a canker that lies 
at the root of all your enjoyments that makes you 
dissatisfied, restless, and impatient. There neither is 
nor can be peace to the wicked. You are cursed in 
your basket and store. The saint, oppressed and 
loaded with trials, is a happy person, compared with 
you. If on the other hand you have trials, you have 
no strength to bear them. The curse will weigh you 
down, and your own conscience will torment you. If 
it is difficult to bear your present troubles, how " can 
your heart endure or hands be strong in the day 
when the Lord shall deal with you ?" You ought to 
think much about the torments of hell, and be warned 
to fly from the wrath to come. Be persuaded to 
come to Christ. He invites you. He requires no 
previous qualification. He came to save the chief of 
sinners, and he beseeches such to be reconciled. 
Coming to him, all the grace and strength which God 
promises, and the saints possess, will be yours. They 
are yours in the offer. Faith will put you in actual 
possession. Improving Christ you will sing at last 
with the believer, " My flesh and my heart faileth : 
but God is the strength of my heart, and my portion 
for ever." But if you will not come to Christ, your 
present sufferings, however great, will be only the 
beginning of sorrows, " for lo, they that are far from 
God shall perish." 

56 



SERMON XX. 



2 TIMOTHY I. 12. 



For the which cause I also suffer these things ; nevertheless 
I am not ashamed : for I know whom I have believed, 
and I am persuaded that he is able to keep that which I 
have committed unto him against that day. 

JT is appointed for all men once to die, and after 
death, the judgment. Death and judgment are awful 
in themselves, and of the last importance to every 
Gospel hearer. Death is the king of terrors. It will 
be dreadful beyond expression to all who shall feel 
its sting. Thrice happy they who can, on good 
grounds, triumph in views of it ! Christ has con- 
quered all our foes, and death among the rest. 
However powerful in itself, he has disarmed it to the 
believer. Nothing but an acquaintance with and 
interest in Christ can fortify the mind against the 
fear of death. If persons have their interest in him 
ascertained, instead of shrinking, they may desire 
death as the end of their miseries, an inlet to com- 
plete happiness, and chiefly as it introduces them 
into the presence of Christ, to go no more out A 
desire to depart and be with Christ was the apostle's 



444 



habitual temper of mind. He was now ready to be 
offered up, and the time of his departure was at 
hand. Death in its most formidable aspect was be- 
fore him ; but instead of cowardice and fear, he dis- 
played the greatest fortitude. In the text we have 
an account of what supported him ; he knew whom 
he had believed, and was persuaded that he was 
able to keep what he had committed to him. 

The happiness the Redeemer had already be- 
stowed on him, and the crown of righteousness which 
he was certain was reserved for him in heaven, not 
only reconciled his mind to ignominy and death, but 
made him glory in tribulation. The same causes 
will produce the same effects. Christians, possessed 
of like precious faith, animated by the same hope, 
and certain about their calling and election, will, for 
the joy set before them, endure the cross, despising 
the shame. With Paul, they will triumph over death, 
and enter its dark isle with confidence and praise. 
If called to suffer in their Master's cause, they will 
not only be supported, but comforted, and enabled 
to rejoice under the severest tortures, and in the 
midst of the flames, knowing whom they have believed. 

This is reckoned the last epistle Paul wrote. In 
it he warns Timothy, and every follower of Christ, 
of the dangers and hardships to which a public and 
avowed profession of the Gospel would expose them. 
It would render them the mark of public scorn and 
malice, expose them to reproach and contumely, 
make them the offscouring of all things, and perhaps 
subject them to stripes, imprisonment, and death. 
The apostle encourages to steadfastness from his own 



445 



example. He sets before them the tender care of 
the Redeemer about him in all his afflictions. He 
assures them that, even when all men forsook him, 
the Lord stood by him. He tells them that Christ 
would be equally tender of all his people to the end. 
He assures them that under all their sufferings Christ 
would support and comfort them by his gracious pre- 
sence, and at last receive them to himself. Whatever 
their outward man might suffer, he would take care 
of what they had committed to him against that 
day. 

This text would admit of a diffusive method, and a 
large discussion. We only propose to offer some 
observations to illustrate these precious words, and 
then subjoin some application. The following obser- 
vations may be offered. 

1. Faith in all its actings ultimately eyes a Person. 
It fixes upon the Redeemer. The apostle says, I 
know whom I have believed. Faith may differ in 
degrees of strength and activity in different persons ; 
but never in its nature. The primary object of faith 
is the Divine testimony. It believes what God has 
spoken, and, taken in a large sense, includes an 
assent to the precepts and threatenings. But as 
these, strictly speaking, do not belong to the Gospel, 
the glad tidings of pure revelation, faith chiefly 
assents to the promises and the glorious doctrines 
which explain them. Possessed of faith, the soul 
considers the promises as addressed to sinners with- 
out exception, and to itself in particular. As they 
have the nature of an offer, faith assents to their 



446 



veracity, desires the good in them, and is inclined to 
receive the benefit. 

As promises must be made by some person ; faith 
eyes God as making the promises of salvation. As 
the Gospel knows nothing of God out of Christ ; faith 
never goes beyond the Gospel for its information, 
and therefore always views him only as in Christ. As 
God deals with sinners only in Christ, faith never 
deals with God but in him. It embraces him as the 
one Mediator. It sees all the promises originally 
made to him, and ratified by his blood. It perceives 
him able and willing to accomplish them all, and 
accordingly receives and rests upon him. 

2. No sooner does faith discover Christ, than it 
commits to him great and important concerns, assured 
that he, and no other, can be trusted. Faith never 
sees Christ and continues inactive. Paul got a saving 
sight of Jesus of Nazareth, and committed his soul 
to him. It is in the light of faith that men discover 
the importance of eternal concerns. It looks at the 
things that are unseen, opens up eternity, and the 
different abodes in the other world. Believing the 
Lord's word, the person sees that he is under the 
curse, deserves hell, and that, unless powerfully de- 
livered, there he must land. He now discovers the 
vanity of every thing else if the soul be lost. He 
sees that it is on the brink of destruction, and that 
instead of losing time he has need to fly for refuge. 
By faith he is persuaded too that unless Christ inter- 
pose and save the soul he is in a desperate situation. 
God is angry, Satan rages, he can do nothing for 



447 



himself; and vain is the help of all the creatures. He 
can do nothing to remove God's wrath, or procure 
his favour. All refuge failing, faith solemnly com- 
mits the soul as the person's chief concern into the 
hands of the Lord Jesus. It never did or can do less. 
Without doing this it would not be faith. It may do 
it in a more vigorous manner after being long exer- 
cised : but still it does it. The first and the last 
words of faith are the same. In every period it uni- 
formly says, Receive my spirit, or Into thine hand I 
commit my soul. It may change its accent or tone; 
but it never changes its language. The manner in 
which it commits the soul to Christ is worthy of no- 
tice. It looks around. Considering the person's 
condition and danger, it commits from necessity ; and 
considering Christ's ability and willingness, from 
propriety. Viewing his death and atonement, his 
loving heart, and his arms of mercy stretched out, 
faith is persuaded that nothing can be more proper 
for a perishing soul than to put herself into the hands 
of a merciful Saviour. It is done. Impressed with 
this necessity and propriety, the sinner commits him- 
self with vast satisfaction and pleasure. He has a 
ravishing joy corresponding to what the weary and 
heavy laden experience when they get rid of their 
burdens, or the man-slayer when he entered the city 
of refuge. Having entrusted the soul in the hands 
of the Redeemer, the believer views his own action 
with jealous eye, not grudging what he has done, but 
deeply concerned to know that he has done it in a 
right manner. Having once done it, and having set 
his foot on firm ground, he resolves in all time 



448 



coming to attempt the same exercise, and avoid the 
contrary as death and destruction. 

3. In committing these important concerns into the 
hands of the Redeemer, faith has chiefly in its eye 
the day of death and of judgment. Paul committed 
his soul against that day. Eternity has the grand and 
leading influence on religion. The one prospers in 
proportion as we are impressed with the other. 
While thoughtless and unconcerned about eternity, 
we will always be indifferent about Christ. It is no 
wonder that the last day makes such impression 
upon the awakened soul as to engross the attention, 
and make it be spoken of with eminence and empha- 
sis. It is the day when the plans of Providence, and 
the schemes of creatures, will all be finished. It will 
never be succeeded by another. In the transactions 
of that day every rational creature is deeply con- 
cerned. His condition will be solemnly and irre- 
versibly decided for eternity. The day of death is 
of equal importance with that day. At death the 
state is decided. Then the soul appears before the 
Judge, and receives sentence. It will be recognized 
at the last day. It is this consideration which makes 
death so important. When it approaches, faith 
rouses itself, collects all its vigour, and loudly cries 
for mercy. With remarkable ardour it repeats its 
language, " Receive my soul." Why all these vehe- 
ment exertions ? The day which it always had in 
view is now at hand, and the prize will be gained, 
or lost for eternity ! 

That faith has this day in its eye is evident from 
its exercise respecting others. The best thing Paul 



149 



could do for another was to seek that he might find 
mercy in that day. Remarkable is that prayer in 
behalf of Onesiphorus, " The Lord grant unto him 
that he may find mercy of the Lord in that day." 
Mercy then is crowning, and all who receive it are 
everlastingly and infinitely happy. That faith has 
that day in its eye is also evident from the exercise 
of believers about themselves. At conversion, being 
fully persuaded that they must be judged by God, 
and sensible that they cannot stand on any thing of 
their own ; they put their souls into Christ's hands as 
a depositum and trust to be kept by him against that 
day, presented by him in that decisive period, and 
be kept under his immediate care during the final 
judgment. Christ receives the trust, and gives the 
highest evidence at last that he was worthy of it. 
Well may he address the believer who put his soul 
into his hand, and say, There is thine own with in- 
terest ; I have let no ill befall it, 1 have neither lost 
it, nor suffered any to pluck it out of my hand : when 
ready to go astray I brought it back, and never al- 
lowed it to wander within the flood-mark of Divine 
wrath : when cited before the Judge I kept it in my 
hand, and answered myself: now, enter into the joys 
of thy Lord : heaven and all my fulness are thine ! 
No doubt faith commits the soul for time, and the 
journey through the wilderness. The believer puts 
himself into Christ's hand for duty and trial, difficulty 
and danger ; but still with an eye to the day of 
death and of judgment. His constant language is, 
i; Thou shalt guide me with thy counsel, and after- 
ward receive me to glory. My flesh and my heart 

57 



450 



faileth ; but God is the strength of my heart, and my 
portion for ever. This God is my God for ever and 
ever : he will be my guide even unto death." The 
apostle says, " If in this life only we have hope in 
Christ, we are of all men most miserable." We 
might add, if we eommitted our souls for this life 
only, however important in itself; still, without an 
eye to that day, it would be of little moment. 

4. When faith commits these important concerns 
to Christ against that day, it always discovers him as 
unspeakably worthy of being trusted, and is per- 
suaded that he cannot be trusted in vain. The apos- 
tle says, I know whom I have believed, and I am 
persuaded that he is able to keep that which I have 
committed unto him. It is this discovery that makes 
the believer deposit his soul in the hands of the Re- 
deemer with confidence and ease. Every thing 
about this transaction is too weighty and important 
to be committed to any, unless he is an object worthy 
of the highest trust. The believer trusts him with 
the soul, his better part. He employs him about the 
most important work — salvation from sin and wrath ; 
and for a period of no shorter duration than eternity. 
These things are of infinite consequence, and plainly 
show that the object entrusted must be seen able to 
manage such momentous concerns. 

Faith considers and credits the account given of 
Christ in the Scriptures, where he is pointed out as 
worthy of the highest confidence. There he is ex- 
pressly called the Most High God, and the most in- 
dubitable proofs of his divinity are adduced. He is 
exhibited as God in our nature. He became man 



451 



that he might suffer in our room, and have an expe- 
rimental acquaintance with our miseries. In his offi- 
cial character the Scriptures exhibit him as ap- 
pointed and sealed by his Father, to purchase im- 
mortal souls, and heaven as their eternal inheritance. 
Every where, they declare that he has done it in his 
death. Thus we read of the redemption of the pur- 
chased possession, and that the saints are redeemed, 
not with corruptible things, such as silver and gold, 
but with the precious blood of Christ. Redemption 
is always spoken of as the fruit of his death, and his 
blood is expressly declared to be the price. The 
Scriptures represent him as full of grace and truth, 
and exhibit him in the most amiable and endearing 
relations, to induce sinners to entrust him with their 
souls. They proclaim that he is able to save to the 
uttermost all that come unto him. This declaration 
must include his willingness. Without this, a revela- 
tion of his ability could never yield comfort to a 
soul oppressed with guilt, and would be directly op- 
posite to the glad tidings of salvation. In the word 
he is expressly set before sinners as the great ordi- 
nance of God for salvation ; and it is the amount of 
Divine revelation to beseech them to come, behold 
his worthiness, and commit their souls to him for 
salvation. In the very act of entrusting Christ with 
the soul, faith has actual experience of his being 
worthy. Coming, believers find rest. In the act of 
stretching forth the withered hand, it is healed. 
Committing itself to Christ, the soul leans and rests 
m\ him, and the believer finds himself safe as on a 



45'2 



rock or in a garrison ; and every renewed act of faith 
increases this comfortable experience* 

5. When faith has got a discovery of Christ as 
worthy of trust, and has actually committed the soul 
into his hand ; though many attempts should be made 
to shake it, it is not easily moved. After Paul had 
employed Christ for salvation, many endeavours were 
used to shake his confidence ; but all in vain. When 
he wrote this, he was under cruel persecution, and 
had the immediate prospect of a painful and igno- 
minious death. But none of these things moved him. 
So it is with believers. Faith proceeded on good 
and infallible grounds when it first surrendered the 
soul to Christ. It ventured on the promise and oath 
of Jehovah. Acting in this manner was the result of 
deliberation, and produced solid satisfaction. The 
poor believer had tried many other objects, and 
found them inadequate, and refuges of lies. Wearied 
out, he left them all, as Lot the cursed city, devoted 
to destruction. Now, when harassed with tempta- 
tions about the unworthiness of Christ, faith cannot 
but be persuaded that He is infinitely worthy of 
being trusted as a keeper, who, being God, undertook 
to be the surety of sinners, and gave himself to be a 
propitiation. 

Almost innumerable are the attempts to shake the 
soul that has entrusted Christ against that day. Un- 
belief makes a constant business of it. It insists upon 
the improbability of God dying for his creatures, 
and for such a guilty wretch as the person's self. It 
urges that we have never seen him, that we have no 



453 



ground of confidence but a slender promise, and that, 
considering our guilt, a bare word is no sufficient 
ground. Satan joins league with unbelief, and urges 
a thousand things to shake the soul. Particularly, 
he improves adverse dispensations of Providence for 
that purpose, and suggests that, if Jesus would care 
for the soul against that day, he would certainly keep 
it in a more comfortable situation, and not allow it 
to be assailed by so many troubles. He constantly 
insinuates that, if Christ had taken charge of the 
believer, his corruptions would not be so powerful 
and troublesome. Besides, he oppresses the soul 
with a flood of horrible suggestions against God, all 
tending to point him out as cruel and severe. The 
world too joins these enemies, and uses all its indus- 
try and art to shake the confidence of the saint. It 
tries to allure him from Christ. Presenting itself a 
rival, it claims the heart. Borrowing Satan's lan- 
guage, it says, All these things will I give thee, if thou 
wilt worship me, and not one whom thou hast never 
seen. It urges the most flattering promises. It con- 
stantly talks of its pleasures and profits. It repre- 
sents an anxious care about eternity as unnecessary* 
ridiculous, and vexation of spirit. If it does not pre- 
vail by these seducing arts, it endeavours to terrify 
the saint. Such as believe on Christ, if they continue 
steadfast, are reckoned unworthy of life, and often 
the most formidable instruments of death are em- 
ployed, with all the severity that hell can dictate, or 
malice invent, to extirpate them. Thus unbelief en- 
deavours to argue us from Christ. Satan exerts 
himself to seduce or terrify us from the exercise of 



454 



faith : and the world takes every possible method 
either to prevent religion by ridicule and cruel mock- 
ings. or raze it to the foundation by exterminating 
such as profess it. But all in vain. Christ has ap- 
prehended the soul, and by faith it has apprehended 
him. The saint is joined to the Lord, and is one 
spirit. The Holy Ghost is the bond of union. He 
is the immediate agent who produces faith; and he 
preserves it. He supports it under trials, and in- 
creases it in proportion to their severity and number. 
Believers are kept by the mighty power of God. 
While the Lord supports and strengthens their faith, 
they use every mean to increase it themselves. 
They have many arguments and considerations cal- 
culated to keep it firm and from staggering, ami 
especially according to our text, that day. that great 
and important day. which they had in their eye 
when they first believed, is still before them. 

6. Under all attempts to shape it. faith in Christ 
strengthens itself by considering its object and exercise. 
Amidst Paul's great sufferings and severe hardships, 
he strengthened himself by reviewing what he had 
done, and considering anew the glorious Person whom 
he had trusted. These words, i; I know whom I 
have believed, and am persuaded that he is able to 
keep that which I have committed unto him."' evi- 
dently imply that, while he had acted faith before, 
he was just now considering that great Person whom 
he had trusted, and pondering on his amazing worth. 
Impressed with his dignity, and stupendous love, he 
was persuaded that all he could suffer for him, 
scarcely deserved the name, and that instead of cast- 



455 



ing away his confidence for the severest persecutions, 
he could endure a thousand times more, were it pos- 
sible, to testify his love to the Redeemer, and pro- 
mote his cause. The more faith views and considers 
Christ, the more hardships it will endure, and with 
the greater alacrity. All the martyrs have adopted 
Paul's way of strengthening their faith. When reli- 
gion and cruel death have been placed on the one 
side, and life at the expense of recanting on the 
other; faith takes another view of Christ, and is en- 
couraged. It sees that these afflictions are light, and 
but for a moment, that Christ is able to support 
under them, and that they work out an exceeding 
and eternal weight of glory. It considers the severity 
of Christ's sufferings, and that he suffered the just for 
the unjust. Should the soul be ready to shrink at 
the sight of tortures, faith is animated by the pros- 
pect of present support, and the ponderous crown of 
glory. Poor distressed persons, at the point of ex- 
piring on beds of languishing, have tried to strengthen 
themselves in the same manner. When God's waves 
and billows passed over them, and heart and flesh 
were about to fail, through sharp distress and ex- 
quisite agony, their faith was like to stagger. In this 
trying moment, they looked to Christ and were light- 
ened. A believing view of Christ as once dead, now 
alive, and entered within the vail as their forerunner, 
made them possess their souls in patience. Keeping 
their eye upon him, they suffered with submission, 
bare with cheerfulness, and died with comfort and 
triumph. A consideration of Christ, as calculated to 
strengthen and support the soul, is not confined to 



456 



these great trials and last scenes; but is the be- 
lievers' usual way and only resource in all their prior 
afflictions. Already acquainted with Jesus as in 
straits a present aid, they say, We will not fear, and 
argue, " Why art thou cast down, O my soul ? and 
why art thou disquieted in me ? hope thou in God : 
for I shall yet praise him, who is the health of my 
countenance and my God." The eye of faith, the 
oftener and longer it looks to Christ, discovers the 
more of his fulness, and with greater certainty and 
clearness. Instead of being hurt by taking a long 
and steady view of its object, it is invigorated, and 
strengthens the soul. 

That it may not fail, faith considers itself, as well 
as Christ. Paul, in the prospect of death, took a 
serious consideration of what he had done when he 
committed his soul into the hands of the Redeemer 
against that day. The world laughs at faith. Paul 
knew it to be a very solemn and important exercise. 
He found it necessary to commit his soul to Christ 
when going to Damascus; and he finds it equally 
necessary now when he is to suffer at Rome. Stript 
of all his self-sufficiency, he was convinced he could 
not live without Christ. After it pleased the Lord to 
reveal his Son in his heart, the life which he lived 
was a life of faith on the Son of God. Christ lived 
in him, and without Christ he could not live. Love 
to the Redeemer constrained him to every duty, and 
sweetened all his trials. Ravished with partial com- 
munion, and animated by the hope of full enjoyment, 
nothing could separate him from the love of Christ. 
He could not die without him. If called to it, he was 



457 

willing to die for him. Having committed his soul to 
Christ was his gloriation and boast. He was deter- 
mined never to retract. The more frequently or 
seriously he reviewed the great transaction of sur- 
rendering his soul to the Saviour, he was the better 
satisfied in what he had done. Viewed in this light 
the text is as if he had said, " O Timothy, I have 
suffered much for Christ and his Gospel ; for my faith 
and a steady profession of it : 1 must suffer much 
more, unless I recant : I thought the Lord Jesus in- 
finitely worthy of being trusted when I first committed 
my soul to him ; I was persuaded that entrusting him 
with my best concerns was most reasonable in itself, 
and advantageous to me : — the near approach of 
death and martyrdom loudly calls me to review what 
I have done, and take a narrow r inspection of my ex- 
ercise : I am now doing it : I would not wish to de- 
ceive myself, or others : I can have no sinister ends : 
death with all its outward terrors is before me : I 
stand on the brink of eternity : I am giving you my 
last letter, and dying counsel : before, and in the very 
time of writing it, I have again considered the object 
of my faith, the exercise of it, and my sincerity : — I 
say on the best grounds, Christ is most worthy ; faith 
is most reasonable ; and with an honest heart I have 
committed my soul into his hands : I heartily approve 
of all I have done: I shall abide by it, and die: — 
Timothy, be thou also faithful to the death, and the 
Lord Jesus will give thee the crown of life : exert 
thyself in the Redeemer's cause : be wise to win souls 
to Christ : though all men should forsake thee, the 
Lord will not." This reconsideration was Paul's 

58 



458 



habitual exercise. Every believer will follow the 
same course, especially in trials. It is essential to 
faith, and an eminent mean of promoting steadfastness, 
and growth in grace. 

7. We also observe, that faith derives such strength 
from Christ under present sufferings as encourages the 
believer in views of the greatest future trials. As one 
wave succeeds another, so did the apostle's afflic- 
tions. When one billow passed, he scarcely had 
time to breathe before he was overwhelmed with 
another. In them all he was supported. The ever- 
lasting arms were underneath him. From support in 
one, he argued that he would be strengthened under 
the next. His reasoning was conclusive. It was 
founded on the faithful promise, and infinite care of 
the Redeemer. Death was before him. He was 
firmly persuaded that he who had brought him 
through Red Seas of troubles, would carry him safely 
over Jordan. Faith cannot act otherwise. It comes 
empty to Christ. It seeks and receives supply from 
his fulness. It gives nothing, and takes all. While 
it always comes empty to the Redeemer, it does so 
especially in trials ; and it never comes in vain. 
The soul is strengthened. While experience of sup- 
port and supply in every trial is a proof of his love 
and care, his power and faithfulness; it encourages 
the believing soul in the prospect of every future af- 
fliction. The saints argue, he who has delivered will 
deliver. They are trained to face one enemy and 
danger after another, till at last they defy death itself. 
The amount of their experience and encouragement 
is, " I have often been brought very low ; in all my 



459 



straits I went to Christ : I never went in vain : I have 
found him rich in mercy : I will make application to 
no other quarter: all my expectation is from him; 
and I will always apply to him : he cannot be worse ; 
and I must be successful : and it is as easy for an 
omnipotent arm and almighty grace to support the 
soul in death, as in the least trial." 

8. Already encouraged by rest and repose in the 
Redeemer, faith always might rise to the greatest 
assurance about acceptance and salvation, and often 
actually does it. The apostle spake in the language 
of assurance. His tone is firm, and without hesita- 
tion. He says, I know whom I have believed, and 
am persuaded. Thousands have adopted the same 
language without self-deception, or vain gloriation. 
There is always the highest reason for assurance in 
the grounds of faith laid down in Scripture. There 
is a grant of Christ to all, to every individual, and 
to the worst. The promise makes over Christ and all 
his fulness to them that are afar off and to them that 
are nigh. It is God's commandment that men believe 
on the name of his Son Jesus Christ. He commands 
men every where to repent, and true repentance can 
only flow from faith. These are the grounds of faith. 
Standing on these, faith may speak with assurance 
and confidence. But the man who has already com- 
mitted his soul to Christ, enjoys rest and peace from 
being so comfortably and safely lodged. This re- 
pose is both refreshing and encouraging. At anchor 
within the vail, faith weathers every storm. Inured 
to so many, and having seen the waves, times innu- 
merable, dash and beat to no purpose, he is firmly 



460 



persuaded that the greatest hurricane cannot hurt 
him, and that when floods of great waters swell up 
to the brim, they shall not overwhelm his soul, nor 
come near to him. United to Christ, he makes his 
boast in God. Though thousands should rise up 
against him, he will not be afraid. Assurance that 
Christ is mine in particular, his righteousness mine 
for all the purposes of salvation, and that through 
the grace of the Lord Jesus I shall be saved, is essen- 
tial to faith. Nothing short of this particular appro- 
priation would answer to the home charge of the 
law, the particular accusations of conscience, or the 
pressing calls of the Gospel. But a person may have 
an appropriating faith who can scarcely adopt Paul's 
triumphant language in the text. But faith and ex- 
perience shall increase. They shall know who fol- 
low on to know. When, like the apostle, believers 
have been supported under many troubles, and had 
ample experience that Christ answers to his precious 
characters in the word, their confidence and as- 
surance will increase. Like a tree whose roots fasten 
and spread the more the wind and storms appear to 
pluck it up, their faith will gradually rise into solid 
assurances and confidence, till at last it says, with 
firmness, " My beloved is mine and I am his, — the life 
which 1 now live in the flesh, I live by the faith of 
the Son of God, who loved me, and gave himself for 
me, — I am in a strait betwixt two, having a desire to 
depart, and to be with Christ, which is far better, — to 
me to live is Christ, and to die is gain, — I am per- 
suaded, that neither death, nor life, nor angels, nor 
principalities, nor powers, nor things present, nor 



461 



things to come, nor height, nor depth, nor any other 
creature, shall be able to separate me from the love 
of God, which is in Christ Jesus our Lord ,•" or, as 
in the text, " I know whom I have believed, and I 
am persuaded that he is able to keep that which I 
have committed unto him against that day." 

Such as are suitably impressed with death and 
eternity, on hearing these things, cannot be altoge- 
ther unconcerned. They must instantly pronounce 
them happy who can adopt the apostle's language, 
and ardently desire they could do it themselves. 
They are persuaded that no trial can be too heavy 
for such as know whom they have believed, and that 
they may meet death itself as a weak and impotent 
foe, and triumph over it as disarmed and unstinged. 
They justly conclude that such as are certain of their 
interest in Christ may rejoice evermore. As for them- 
selves, they are often disconsolate and dejected. 
They know nothing of that unspeakable and glorious 
joy which flows from believing. They desire to be 
interested in Christ, but cannot declare that they are 
so. They are well acquainted with doubts and fears, 
but scarcely feel the principle of faith. Death and 
judgment impress their minds, and they can hardly 
think of them without terror. Gladly would they 
commit their souls into Christ's hands. They have 
often tried it ; but are afraid they have not done it 
in a right manner, because they are still dejected 
and without comfort. They have often examined 
their own hearts. They find abundance of sin, but 
little else. If they had it, they would this moment 
give a world to be certain of their interest in Christ. 



462 



and able on good grounds to say with the apostle, 1 
know whom I have believed, &c. Gladly would we 
dispel the darkness, and dissipate the clouds so dis- 
tressing to the disconsolate mind. With joy would 
we irradiate their hearts, and persuade them that 
they have believed. The Holy Ghost alone can en- 
lighten the mind, and comfort the heart. His word 
is power. He is the comforter. He bears witness 
with our spirits that we have believed. He works 
by means. Perhaps he may bless what follows to 
some, and persuade them that on good grounds they 
may adopt the language in the text. 

The man who would comfortably adopt the lan- 
guage in the text must be 

Much versant in the Scriptures. They testify of 
Christ and eternal life. They unfold the method of 
grace and salvation. They discover and exhibit the 
object of faith. They reveal the warrant which sin- 
ners have to believe. They are the great means of 
beginning and increasing faith. " They are written 
that ye might believe that Jesus is the Christ, the 
Son of God, and that believing ye might have life 
through his name. By the word sinners are begot- 
ten again unto a lively hope." Without an acquaint- 
ance with the word, we can never know if our faith 
be genuine. None who neglect or despise the Scrip- 
ture, can with the least propriety say, they know 
whom they have believed. 

He must be a careful observer of his own heart, 
and in some good measure acquainted with it. Paul 
searched carefully and narrowly into his. Without 
this it is impossible to know what passes in it. When 



463 



implanted in the soul, grace can neither be observed 
nor maintained without much care and pains. 
There is such a mass of corruption, such a powerful 
principle of unbelief and legality, as tend to keep 
faith out of view. Satan's temptations, like thick 
clouds, so darken the mind as to render it unfit for 
observing the workings of faith. The great duty of 
Belf-examination is necessary. Without this we can 
scarcely expect to know ourselves aright. Paul fre- 
quently enjoined it, and diligently practised it. Most 
memorable is his exhortation to the Corinthians, 
" Examine yourselves, whether ye be in the faith ; 
prove your own selves : know ye not your own selves, 
how that Jesus Christ is in you, except ye be repro- 
bates?" Peter urged the same duty, "Wherefore 
the rather, brethren, give diligence to make your 
calling and election sure :" and points out the happy 
effects of it, " for if ye do these things, ye shall never 
fall : for so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our Lord 
and Saviour Jesus Christ." We cannot expect the 
end without using the means. If we would have the 
apostle's attainments, we should walk in his steps. 
Our duty and interest, our peace and consolation, 
loudly call us to strict examination of our own hearts. 
Habitually neglecting this duty, no one has present 
evidence that he has committed his soul to Christ 
and cannot appropriate the words of the text. 

He must be acquainted with Christ. His know- 
ledge of the Redeemer must be in the light of the 
Scriptures. He must have an inward revelation of 
him, as well as an outward. He must be acquainted 
with him in the light of the Holy Ghost. No man can 



464 



call Jesus Lord but by the Spirit, or see him worthy 
of being entrusted with the soul. However much 
Gospel hearers have heard of Christ, when the Spirit 
makes a discovery of him, it will be new and asto- 
nishing, inviting and refreshing. Then they may say 
with Job, " I have heard of thee by the hearing of 
the ear; but now mine eye seeth thee." They will 
be sensible that flesh and blood could not reveal the 
Redeemer. Their acquaintance must be experimental 
All who have resigned their souls unto Christ, have 
deep experience that they need him, and that he is 
suited to their condition ; that they are weaned from 
every other refuge, and ardently desire him. If they 
are believers of any standing, they will have some 
experience that he answers to the gracious charac- 
ters of the Priest and Prophet of his church, and the 
King and Keeper of his people. 

He must presently believe. No man can know in 
whom he has believed, and be persuaded that Christ 
was worthy of former trust, without seeing him de- 
serving present trust. He who has formerly resigned 
his soul to Christ will see present faith to be his highest 
interest, as well as duty. Former faith lodged the 
soul in the Saviour's hands, and present believing 
recognizes the former deed, and, if we might use the 
phrase, keeps it there. 

He must have great gratitude. The man who 
gives his perishing soul to be kept and saved by the 
Redeemer, must be thankful that he receives it. 
Faith never speaks of Christ but in the language of 
gratitude. It receives him as God's unspeakable gift, 
and stirs up all that is within the soul to bless the 
great Giver. Praise is the chief exercise of heaven, 



465 



and will be attempted here by all who know whom 
they have believed. The song above is, " Unto him 
that loved us, and washed us from our sins in his 
own blood, and hath made us kings and priests unto 
God and his Father; to him be glory and dominion 
for ever and ever :" and it should be begun below. 
There, they are in full possession. Here, saints of the 
apostle's attainments have absolute certainty of com- 
plete salvation. 

Believers, you have resigned your souls to Christ. 
He has received them. He will be faithful to his 
trust. The Lord is honoured. You are happy. 
Your enemies are foiled, and salvation is sure. Re- 
joice in the Lord. Again I say rejoice. You will 
never find the Redeemer's kindness decrease. The 
creatures are fickle. You can never be certain of 
finding them as you left them. You will always find 
him full of grace and truth. He is immutable, and 
rests in his love. He says (and you should believe 
it) " with everlasting kindness will I have mercy on 
you : the mountains shall depart, and the hills be 
removed, but my kindness shall not depart from you." 
His gifts and callings are without repentance. If he 
frowns, it is because he loves you. All things shall 
work together for your good. Never distrust him. 
Rely on his word. Faithful is he that has promised. 
He has given grace, and he will give glory. You 
should do something for him, who has done so much 
for you. Walk worthy of him. Submit to his will. 
Put no harsh constructions on his conduct. Prize 
his ordinances. Press after communion with him. 
Commend him to others. Pray without ceasing for 

59 



466 



the prosperity of his interest. Give him no rest till 
he make Jerusalem a praise in the earth. Be strong 
in faith. Trust him in views of every trial, and death 
itself. Comfort yourselves with those words, we 
shall be ever with the Lord ; for he is able to keep 
that which we have committed to him. 

And what are you to do with your souls, O sinners ! 
The Redeemer has sought them, and you have re- 
fused. He beseeches you now to be reconciled. 
He stands and knocks, seeking access to your hearts. 
Will you always oppose his gracious design? Will 
you always destroy yourselves ? What will you do 
in the hour of death ? How can you dwell with 
everlasting burnings ! Satan now lulls you asleep. 
Continuing in your sins, he will eternally upbraid 
and torment you. For the Lord's sake believe. 
Commend your souls to Christ without delay. 
Take the relief the Gospel offers. Cast yourselves 
at the Saviour's feet, and cry for mercy. Do not 
delay till you are better prepared. Come as you 
are. However great your sins may be, he will blot 
them out as a thick cloud. If you still refuse, there 
will be a melancholy and irremediable difference 
between you, and such as have resigned their souls 
to Christ in the important and critical hour of death. 
You will have nothing but a certain fearful looking 
for of judgment, and fiery indignation. They will 
gently fall asleep in Jesus, and enter into endless 
rest. Therefore mark, and timeously imitate the 
perfect man, and behold the upright, for the end of 
that man is peace ; but the transgressors shall be 
destroyed together. Sinners, think on that day ! 



SERMON XXI. 



ZECHARIAH IV. 6. 



This is the word of the Lord unto Zerubbabel, saying, 
JYot by might, nor by power, but by my Spirit, saith 
the Lord of hosts. 

JL HE Jews were at this time building the second 
temple. The work met with great opposition ; but 
the builders were indefatigable. Constrained by 
love, they submitted to the greatest hardships with 
alacrity, and their diligence was invincible. The 
Lord encouraged them. He commissioned this and 
another prophet to speak a word in season. They 
assured the builders, in the name of the Lord, that 
the work should be finished, and that the Messiah 
would dignify the temple with his own personal 
presence. Living nearer the rising of the Sun of 
Righteousness, they prophesied about him with in- 
creasing perspicuity. Haggai designed him the Glory 
of the latter house. Zechariah pointed him out as the 
Branch ever green, and flourishing — able to build his 
temple, and defend all who would come under his 
shadow. This prophet had different visions. Some 
were directed to Joshua, and this to Zerubbabel. 
The great design of it is, to assure the prophet, and 



468 



by him the people, that the good work should pros- 
per, and by the special care of Providence, and the 
immediate influence of Divine grace, be brought to 
an happy issue. 

The building of the second temple is an emblem 
of the great work which will be carried on in the 
church to the end of time. Christ's spiritual temple 
will meet with great opposition. All the deceit and 
violence which Satan and his agents can exert, will 
be employed against it. Whoever may be for Christ, 
the many and the mighty will be against him. But 
the work shall prosper. Though those employed in 
it may be small and despised, the Lord stands by 
them. They are workers together with God, and 
must be successful. He can nip the designs of ene- 
mies in the bud, or blast them when fully blown. 
His hand is invisible, but almighty and energetic. 

The design of the text is to inspire Zerubbabel 
with courage. If he was destitute of external might 
and power, the prophet assures him of unseen aid, 
and solaces his heart by the promise of the Spirit. 
This encouragement is equally applicable to all who 
would, at another period, engage in the Lord's work, 
and endeavour to promote it. It is peculiarly appli- 
cable and animating to the saints in times of back- 
sliding and declension. Though few should engage 
in the Lord's work, and though they should be desti- 
tute of external aid, Jehovah is on their side, and the 
Holy Spirit will build the spiritual temple. Thus 
aided and animated, they will surmount every obsta- 
cle, and overcome every difficulty. The pleasure of 
the Lord shall prosper among them. David's horn 



469 



shall bud forth. This and that man shall be born in 
Zion ; and Christ shall see of the travail of his soul, 
and be satisfied. 

What we further design in this discourse, is to 
illustrate the method in which the Lord carries on 
his work as expressed in the text, specify some of 
the excellent purposes answered by it, and then ap- 
ply the whole. 

I. It was proposed to illustrate the method in 
which the Lord carries on his work. The text na- 
turally divides it into two branches : it is not carried 
on by might and power ; but by the LoroVs Spirit. 

The first branch is, that the Lord's work is not 
promoted by might and power. About this we make 
the following observations. 

1. The Redeemer's work does not depend on legal 
authority. Some are of opinion that this is meant by 
the term power. The highest authority, without the 
assistance and blessing of the Lord of hosts, can 
never make religion prosper. Let it be enjoined by 
laws ever so numerous and excellent, it will not flou- 
rish without the Lord's blessing. However highly 
the doctrines of Christianity may be encouraged by 
legal establishments, they will dwindle into nothing, 
vanish away, or be exchanged for others different in 
their nature and effects, without Divine countenance. 
Like the Lord's peculiar people of old, the doctrines 
of grace have often prospered in proportion to then- 
oppression. The powers and princes of this world 
have been more frequently hurtful than helpful. Igno- 



470 



rant of the Lord of glory, they have oftener crucified 
him than paid him homage. Many times have they re- 
jected his doctrines, but seldom received them. The 
history of the church abundantly proves that they 
have been her enemies. Their hostile attempts have 
been equally hurtful in opposite extremes. Their 
smiles have produced multitudes of apostates, and their 
frowns have kindled the furnace and flames of perse- 
cution. The Redeemers work by no means depends 
on them. It flourished when they were all in arms 
against it, and will prosper in spite of all their oppo- 
sition. The Lord Jesus is the author of the Doc- 
trines of Faith, and will preserve them. He has 
promised to be with his servants to the end, and to 
bestow his blessing wherever his name is recorded. 
Should the princes of this world appear friendly to 
religion, their favour might multiply professors ; but 
nothing short of Divine grace can make a single soul 
receive the truth in the love of it. The countenance 
of earthly princes is fickle and mutable. Divine 
countenance is secured by the faithful promise and 
oath of him who cannot lie. 

2. The Redeemer's kingdom and interest are not 
supported, by external force, and the courage and 
prowess of armies. Human lusts produce wars, and 
induce men to bite and devour one another. So 
situated, military forces may be necessary for their 
support. These the church can seldom command, 
and the want of them is compensated in her Captain 
and King. He is both the breaker-up of her way, 
and her rearward. He is mightier than all who can 
be against her. He supplies the force of armies, and 



471 



military courage and skill. His faithfulness is her 
shield and buckler. Like the pillar of old, his pre- 
sence enlightens her, and is a defence against all her 
foes. As members of civil society, Christians are en- 
titled to the same rights with others. Their religious 
profession should neither interfere with, nor invali- 
date their natural rights. They may plead them; 
and should never be deprived of them. Like the 
apostle, they may claim and improve the advantages 
of being free born ; and in opposition to the malicious 
and unjust decisions of chief priests and elders, they 
may appeal unto Cesar. True religion may make 
men better citizens, but cannot make them worse. 
As church members, the King of saints will protect 
them. The Lord will fight for Zion and the hill 
thereof. Christ's kingdom is not of this world, and 
he does not support it by secular power and influence. 
Had it been of this world, he would have fought 
when in it. He girds not the carnal but spiritual 
sword on his thigh, and rides on the white horse of 
the Gospel to conquer. The weapons of his fol- 
lowers are not carnal, but mighty through God to 
baffle opposition. We have a beautiful emblem of 
the method in which the church is supported, in the 
return of the Jews from Babylon to Jerusalem. They 
applied not to the Babylonian monarch for support, 
but to God. They fasted at the river Ahava. God 
heard their supplications, and answered their cries. 
He protected their persons, prospered their journey, 
and defended their cause. 

3. Christ's work is not carried on by numbers. 
Though they had neither legal authority nor military 



472 



force, great numbers might overcome all opposition, 
and prevail. Christ's spiritual temple never was, 
and never will be built by mere superiority of num- 
ber. A country may be Christianized. Professors 
may increase to vast multitudes. But, in order to 
promote the Lord's spiritual temple, like Gideon's 
army, they must be tried, thinned, and reduced. About 
numbers the common rule is, Many are called, but 
few chosen ; broad is the way that leadeth to destruc- 
tion, and many there be which go in thereat ; but 
narrow is the way which leadeth unto life, and few 
there be that find it. About to settle the Gospel in 
any particular place, men have often such a desire 
for numbers as evidences much want of spirituality 
and faith. The usual way of supporting a proper 
testimony for Christ is by a few names. With a sim- 
ple dependance on the Redeemer, a few will afford 
that outward support which is necessary for his 
cause. Instead of discouraging from prayer, this 
consideration should urge us to wrestle that this and 
that man may be born in Zion. Our minds should 
T)e deeply impressed with this truth, that numbers of 
themselves can never build the temple of the Lord ; 
and that a few, commissioned and countenanced by 
the King of Zion, can do much with him, while mul- 
titudes can do nothing without him. Though few in 
number, and opposed by legal authority, the apos- 
tles planted Christianity in many places. Often a 
very few have supported the Lord's truths in the 
place where Providence fixed their lot, without ex- 
ternal aid, and in opposition to all attempts to crush 
them. Christ's gracious presence is of incalculable 



473 



worth; and he may well say to his few followers, 
" How many take ye me to be ?" 

4. The Lord's work is not carried on by worldly 
influence and grandeur. Many professing the true reli- 
gion have been apt to think that, should such a per- 
son join them, and add his weight and influence to 
the good cause, it would certainly prosper. Com- 
missioned to anoint one of Jesse's sons, even the 
prophet himself was caught in this snare. He made 
up his mind about the Lord's anointed, by external 
appearance. Many still argue, " were such an one 
among us, he would bring his friends and favourites." 
The Lord sees not as man sees. He commonly 
chooses the foolish things of this world, and things 
that are not, to support his interest. Now and then, 
a person of eminence may become a builder in 
Christ's spiritual temple. If he engages from single 
views, he comes as a little child, and not to be ad- 
mired and applauded; and if he wants to attract 
attention, it is by his Christian walk and conversa- 
tion, his fervent supplication and spiritual advice; 
and not by his exterior influence. Doubtless he will 
exert himself in the Redeemer's cause ; but he will 
do it in the way which his great Master has appoint- 
ed. " It is better to trust in the Lord, than to put 
confidence in princes. Cursed is the man that trusteth 
in man, and maketh flesh his arm." The Lord works 
all the work, and is entitled to all the glory. We 
should have a simple dependance on him. 

5. Far less is the building of Christ's spiritual tem- 
ple to be carried on by carnal policy and worldly wisdom. 
Antichrist has uniformly adopted this method; but it 

60 



474 



is infinitely removed from the Redeemer. The church 
has been pestered with plans of this kind. Carnal 
policy has frequently been employed to bring in 
them who were without, and retain in the bosom of 
the church such as ought to have been rejected. 
Temporizing compliances have been adopted about 
the doctrines of religion, both as to the matter and 
manner of declaring them. The matter has been 
changed, and corrupted. Important articles have 
been renounced, and corrupt traditions added. The 
whole method of grace has been vitiated and adulte- 
rated. Schemes equally prejudicial have been em- 
ployed to render them palatable by the manner. 
The simplicity of the Gospel has been exchanged 
for the enticing words of men's wisdom. The cross 
of Christ has been laid aside, that Christianity might 
be suited to the carnal inclinations and affections of 
men. The grand characteristic of evangelical doc- 
trine, that it exalts the Saviour, and humbles the sin- 
ner, has been rejected ; and something substituted 
in its place, which gratifies self and human pride, 
and keeps the sinner away from the Saviour. The 
same method has extended to practices. Professed 
Christians have not only mingled with the heathen, 
and learned their way, but have gone halfway to 
meet them. This and the other practice has been 
considered first as tolerable, then as admissible, and 
at length as proper, and calculated to remove the 
prejudices of the world against religion, and such as 
profess it, and induce others to associate with them, 
and join in the same profession. It can be no won- 
der though the Lord blast such methods ; but it would 



474 

be a wonder ifne blessed them, ft is a matter of the 
last importance to be faithful. 

6. In carrying on his work, the Lcfrcl often rejects 
the means which are most Ukety and probable in them- 
selves. In this sense, might and power are not always 
in opposition to God's method ; but in subordination 
to it. Viewed in the best light, the most plausible 
means are never to be doated on. Divine power 
alone must stir up, and bless the most likely means 
before they can be useful. When probable means 
are depended on, and get a place which they do not 
deserve, and God is forgotten; they are often re- 
moved. Even then the saints have no reason to be 
anxious or unbelieving, while God is under obligation 
by his promise to prosper and promote his own 
work. When continued, the Divine blessing alone 
can make these means effectual; and when taken 
away, the Lord can make his work prosper without 
them. When all visible power and might fail, he is 
the Lord of hosts. In carrying on his work, Christ 
often lays aside the means and instruments on which 
the Church is most inclined to depend, that he may 
exalt his own power. He has often adopted this 
method about remarkable deliverances and interpo- 
sitions. The means, on which his people depended 
in the extremity of distress, failed ; but his wisdom 
and love were the more illustriously displayed. We 
are far from meaning to insinuate that God will carry 
on his work without the appointed means of grace. 
We only mean that the Lord's work does not depend 
on this and the other instrument, on talents of a cer- 
tain description, or on some peculiar address. When 



476 



the means of grace are dispensed, there is often too 
much of the creature in some discourses for the Crea* 
tor to adopt them; and if we lay undue weight on 
any instrument, God may justly blast him, for he 
will not give his glory to another. Alas ! we have 
not far to seek for an example in point! But He 
does all well ! 

We now proceed to the second branch, which is, 
that the Lord's work is carried on by his Spirit. 

1. The Holy Ghost is qualified for promoting 
Christ's work as he is a Divine Person. Divine wis- 
dom and power are absolutely necessary for building 
the spiritual temple. The Holy Ghost is the true 
God, and possessed of both. Every thing about the 
salvation of sinners is a great mystery. The doc- 
trines of religion are such a depth that the angels 
desire to look into them. They learn from the 
church the manifold wisdom of God. None but a 
Divine Person could know those that belong to the 
election of grace, and though they did, they would be 
ignorant how to gain their hearts. Without infinite 
wisdom, the various necessities and conditions of 
such as are lively stones in Christ's temple could 
never be understood, instead of being supplied. The 
same may be said about the wiles of their enemies, 
and their own eVil inclinations. Divine power is as 
necessary as infinite wisdom, both to defeat the op- 
position, and execute the work. The opposition is 
great and unremitting. The fallen angels have drawn 
the whole human race into a conspiracy against God, 
and none but God can make sinners own their alle- 
giance to their rightful Lord. To form proper con- 



ceptions of the opposition made to Christ's work, we 
ought to consider the innumerable attempts, and the 
incalculable obstructions made to the conversion and 
sanctification of one sinner. We should also keep in 
mind that as far as Satan and the world are permit- 
ted, the opposition to them all is equally great. Some 
saints may be more harassed than others, and some 
sinners are better qualified for promoting Satan's 
interest ; but his enmity to God, and the salvation of 
sinners, is malicious and unabating. Put the case, 
that he might lose less by the salvation of some in- 
dividual than others; such is his malignity that it 
makes him exert himself to the utmost to oppose 
every conversion. The heart itself is enmity against 
God, and peculiarly inimical to his grace. After 
being long dead and in the graves, men will as soon 
reassume their natural life as begin the spiritual, 
and believe on the Son of God. Omnipotence is ab- 
solutely necessary to dispossess the strong man, and 
implant grace. The exceeding greatness of that 
power which raised Christ from the dead is indis- 
pensably requisite. The Gospel report will never 
be credited till the arm of Jehovah be revealed, 
When the opposition is defeated the ivork is but half 
done. Not only must the rubbish be removed, but 
the foundation must be properly laid, and the spiri- 
tual edifice reared up. Dead sinners must be quick- 
ened, and born again. Sanctification must be 
gradually promoted, and none but a Divine Person 
can work in the heart of sinners both to will and to 
do. Possessed of the same perfections, and equally 
engaged in the work of salvation, the Holy Spirit. 



478 



like Christ, is able to save to the uttermost, and in- 
finitely willing. Opposition must vanish before him. 
In the day of his power, the most obdurate shall be 
made willing. Often he is resisted when he strives ; 
but where he has a design of grace, hell and 
earth can neither prevent nor retard it. He is in the 
church prosecuting the Redeemer's cause, and it 
must prosper. All opposing endeavours will at last 
serve only to display, in a more illustrious manner, 
his wisdom and power, vigilance and care ; and of all 
who are given to Christ, he will lose none. While 
these comforting conclusions flow from his divinity, 
they are confirmed by facts. Few could be better 
qualified to promote Satan's interest, or more cordial 
and active in his cause, than Saul of Tarsus : but in 
a moment, the prey was taken from the mighty, 
Equal power is always necessary, and shall certainly 
be exerted. 

2. The Holy Ghost promotes this work in an offi- 
cial character as the Spirit of Christ and in a spiritual 
manner. He is the Spirit of Christ. Thus Christ 
himself says, Prov. i. 23, " Turn you at my reproof: 
behold, I will pour out my Spirit unto you." Christ 
opened the channel for the Holy Ghost, and pro- 
cured his influences. He is employed in the same 
cause with the Redeemer, and supplies his place. 
Christ took particular notice of this, Haggai ii. 5, 
" According to the word which I covenanted with 
you when ye came out of Egypt, so my Spirit re- 
maineth among you." Before his death, frequently 
and with infinite grace, he promised to send the 
Comforter. This gracious title is most comprehen- 



479 



sive, and includes the whole application of salvation. 
To accomplish this great work, he dwells more im- 
mediately in Zipn than either the Father or the Son. 
In his official character he is equally qualified with 
the Mediator, and will be no less faithful. Till his 
wisdom be outwitted, and his power exceeded, his 
good will eradicated, and his promises invalidated, 
the work must prosper. He carries it on in a spiritual 
manner. When sinners are converted or saints sanc- 
tified, the great Agent is invisible, and his operations 
secret and mysterious ; but the effect is certain and 
irresistible. He breathes his Divine influence into 
the heart like the blowing of the wind. He falls like 
the rain, and distils as the gentle dew. Promoting 
it in a spiritual manner, the kingdom of God cometh 
not with observation. At Pentecost, and during the 
lives of the apostles, his effects were extraordinary 
and visible. In a settled state of the church, he ac- 
companies the still small voice of the Gospel with 
powerful, but imperceptible virtue. As to conver- 
sions, this and that man is turned to the Lord. He 
distributes his influences here a little and there a 
little. The joy of the saints is what strangers do 
not intermeddle with. He must promote it in a 
spiritual manner, as he uses spiritual instruments. The 
chief of these are his word and ordinances. He 
makes the voice of Providence subservient to both. 
The great end of the work is spiritual. His chief 
design is to take away the old, and give a new heart, 
and make the outward actions run in a new channel, 
as influenced by the great principle of love, and 
directed to the glory of God as their great end. 



480 



3. The Holy Ghost carries on the Redeemer's 
work by promoting and spreading the Gospel, and 
blessing the doctrines of the cross. The Gospel is 
the grand instrument for promoting Christ's interest. 
This enlightens all the borders of Israel. Where 
there is no vision the people perish. Wherever he 
has much people, he sends it. He sends it to gather 
even a few. Wherever it is faithfully preached it 
meets with great opposition. It was an adage of 
Luther's " to preach the Gospel is to draw down 
the vengeance of the world." But the Holy Ghost 
maintains and supports it. By him it is given to 
some to believe the Gospel, and to others to suffer 
for it. He bestows such grace on many, as makes 
them declare, and prove, in fact, that they are set for 
the defence of the Gospel. Tasting the sweetness 
and nourishing effects of the bread of life broken in 
ordinances, they make strong and vigorous exertions 
to procure and retain it. The history of the church 
is filled with accounts of what the Lord's people 
have done for the Gospel. He blesses the doctrines of 
the cross. After Christ has shed his blood to open a 
channel for the Holy Spirit, and procure his in- 
fluences, it cannot once be supposed that the Spirit 
should accompany and bless doctrines diametrically 
opposite to the cross. Remarkable is the apostle's 
question, Gal. iii. 2, " This only would I learn of you, 
received ye the Spirit by the works of the law, or by 
the hearing of faith?" The Spirit never did, and 
never can bless those tenets which secretly under- 
mine and sap the doctrines of free grace through the 
Redeemer's righteousness, or openly and avowedly 



401 



oppose them. Moral harangues will never change 
the heart, or reform the life. If we would make the 
world better, and put an effectual stop to the pro- 
gress of vice and immorality, we should preach 
Christ. The Holy Spirit not only blesses the glad 
tidings of salvation, but disposes of them according to 
his sovereign pleasure. He sends the Gospel to one 
place, and not to another. He did not suffer it to go 
to Bithynia, but sent it to Macedonia. He will di- 
rect its course to the end of the world. Wherever 
he sends it, he makes it the savour of life to some. 
No wise man sows all his seed by the way-side. 

4. The Holy Spirit promotes the Redeemer's in- 
terest by his gifts. He appoints and separates some 
to take the oversight of his flock, and qualifies them 
for their work. The various offices in Zion are 
Christ's ascension gifts for the good of his body, as 
the apostle declares, Ephes. iv. 10 — 13, " He ascend- 
ed far above all heavens, that he might fill all things : 
and he gave some, apostles ; and some, prophets ; 
and some, evangelists; and some, pastors and teachers; 
for the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ: 
till we all come in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man, 
unto the measure of the stature of the fulness of 
Christ." All whom the Lord employs in his service 
are qualified by the Spirit. There are diversity of 
gifts, but they are all from him. We have an ac- 
count of these 1 Cor. xii. 7 — 11, where after enume- 
rating the various gifts in the church, the apostle 
expressly ascribed them all to the Spirit : " but all 

61 



482 



these worketh that one and the self same Spirit, 
dividing to every man severally as he wilL" The 
great diversity of gifts is for the edification of the 
church. While office-bearers are endowed and qua- 
lified for their work, every member has a share from 
the same Spirit, suited to his place and station, for 
the benefit of the body. The gifts of the Holy Ghost 
should be employed, as well as his graces. Among 
those employed in public work, some are sons of 
thunder, and others of consolation. The Spirit ap- 
points them their station, and fits them for their 
work. 

5. He advances Christ's work as a Spirit of grace. 
In this character he chiefly promotes the interest of 
the Redeemer. When building the second temple, 
the Jews were encouraged by a precious and com- 
forting promise from Christ of the Holy Spirit as a 
" Spirit of grace," Zech. xii. 10. It was grace alone 
which moved him to undertake the application of 
redemption. Free sovereign grace moved the adora- 
ble Three to dwell with men upon earth. Grace 
chose every sinner who shall be saved, and the 
Saviour to accomplish his redemption. Jehovah the 
Father says of Christ, " Behold, my servant whom I 
uphold, mine elect, in whom my soul delighteth : I have 
put my Spirit upon him, he shall bring forth judg- 
ment to the Gentiles." The apostle says, of all the 
redeemed, Eph. i. 4, that the Father of our Lord 
Jesus Christ hath chosen them in him before the 
foundation of the world, that they should be holy and 
without blame before him in love. Grace laid the 
first stone in the spiritual temple, and the last shall 



483 



be brought forth with shoutings of grace, grace unto 
it. He carries it on by grace bestowed, or the gift of 
grace. By this, more than any other method, he 
promotes Christ's spiritual temple. Without this, 
all his other plans would be inefficacious. The gift 
of grace includes all his saving operations. His 
gracious work with every individual is begun in. 
uniting to Christ and implanting faith ; and it pros- 
pers in proportion to that precious grace. He illu- 
minates the heart ; inflames it with love ; and inspires 
it with zeal. While by his graces he builds up those 
in whom they flourish ; he makes them instrumental 
in the salvation of others. A decline of love and 
zeal mars the work. When all seek their own things, 
Christ's interest will be neglected. The Redeemer's 
will keep pace with the effusion of the Holy Ghost 
as a Spirit of grace. When he is present, it will 
prosper. When he is provoked to depart, the pro- 
gress will be retarded. Once more, 

6. The Holy Spirit carries on the Redeemer's 
work as a Spirit of supplication. He is promised in 
this character, as well as a Spirit of grace. There 
is no way in which we can so much promote Christ's 
interest as by fervent prayer and wrestling. This 
engages Divine power and faithfulness. W T hen the 
Lord is about to appear in his glory and build Zion, 
he will hear the prayer of the destitute. Prayer is 
to God's work what the hands of Moses were to Israel 
when fighting against Amalek. The most useful in a 
church and congregation is not the noisy talkative 
busy professor, who runs about as if every thing de- 
pended on his head and mouth, his hands and feet; 



184 



but the poor hidden believer who frequents his clo- 
set, and will neither go away without the blessing 
for himself, nor for Zion's sake hold his peace. 
Great is the power of prayer. The conversion of 
sinners and the edification of saints will, in general, 
bear proportion to the fervent wrestlings of the Lord's 
people. It is a certain symptom of revival when a 
spirit of prayer is poured from on high. When the 
clouds thicken, the rain approaches. On the other 
hand, it is a sure test of a declining church when a 
spirit of prayer is restrained. Christ delights to be 
entreated. When church members have no employ- 
ment for him, he begins to go away. When those, 
from whom the merchant can have any expectations, 
are gone, and only a few children amusing themselves 
in the market-place, he considers exposing his wares 
any longer as only a loss of time, and resolves to de- 
part. 

II. It was proposed in the next place to specify a 
few of the excellent purposes answered by the Lord's 
carrying on his work in this manner — Not by might or 
power, but by his own Spirit. 

1. It secures success to the work. When the Holy 
Spirit works none can let. If it depended on instru- 
ments, these are often weak, sometimes unwilling, 
and always insufficient. Though they could do more 
than is competent for such weak creatures, they are 
mortal, and die. God lives, and Zion must prosper. 
The work is committed to one who can never fail. 
He keeps his eye upon the promises, and will faith- 



485 



fully accomplish them. He knows every elect ves- 
sel, and will bring the last of them to Christ and to 
glory. He knows the power of sin, and will subdue 
it. He will communicate whatever grace is neces- 
sary. He dwells in Zion to cleanse the blood that 
he hath not cleansed, and Judah shall dwell for ever, 
and Jerusalem from generation to generation. 

2. It secures the glory to God, and makes grace 
the burden of the song. This is the great end of the 
whole plan of salvation ; and it will be gained. 
Every degree of grace from conversion to glory, is 
for the honour of God. The Lord has formed his 
people for himself to show forth his praise. Sensible 
that he could not have delivered himself, every saint 
ascribes the glory to free grace. Those employed 
in public office are certain that they could as soon 
raise the dead, as translate an individual from the 
power of darkness to the kingdom of God's dear Son. 
Gladly would religious ministers and parents convert 
their connexions, but it exceeds their power. The 
Holy Spirit works all the work, and will bear the 
glory. So great a revenue of glory will accrue to 
him, that no just ideas can be formed of it, till we see 
it in a future world. Besides the power of his grace 
which quickens the soul and preserves it, there will 
be an illustrious display of infinite wisdom and care 
in innumerable instances, and he will be glorified by 
the season, as well as the event. 

3. It prevents despondency in the most discou- 
raging situation. The church and individual mem- 
bers are often reduced to straits which almost pro- 
duce despair. Sometimes enemies cut down Zion's 



486 



Carved work. Reformation once attained to is dropped 
and opposed. Doctrines are disregarded, and disci- 
pline is despised and neglected. Often they proceed 
to the hottest persecution. At other times, friends 
wax cold. The most spiritual decline. Their fervour 
abates, and their diligence is slackened. Former 
exertions are discontinued. In both cases, did the 
work depend on men, the prospect would be most 
distressing. The strength and activity of enemies 
and the languor and inactivity of friends would be 
equally discouraging. But, discovering the work in 
the hands of the Spirit, faith takes courage. Though 
men neither see how deliverance can be brought 
about, nor can accomplish it, He knows the manner, 
and is equal to the work. The deficiency of friends 
is always made up in him ; and he can break the 
greatest opposition of enemies. The godly cease. 
These who have been most useful are removed. 
Zion trembles, and fears her loss can never be re- 
paired. This and the other instrument is reckoned 
the chariots of Israel, and the horsemen thereof. 
The Holy Spirit can compensate the heaviest loss of 
this kind. He can raise up instruments equally 
qualified, or supply the church without them. All 
Israel lamented the death of Moses; but Joshua car- 
ried them unto the land of promise. Elijah dies ; 
but a double portion of his spirit rested on Elisha. 
Times are often troublous. Even then, when the best 
would do little, the Holy Spirit can build the walls 
of Jerusalem. When Sion lies in rubbish, and no 
man cares for her, he can build her up, and restore 
her former beauty. Christ well knew that his church 



487 



would often be in a very perplexing condition ; and 
that, reduced to the last extremity, she would be 
nonplussed and at her wit's end. He made ample 
provision in that encouraging declaration, John xiv. 
16, " And I will pray the Father, and he shall give 
you another Comforter, that he may abide with you 
for ever, even the Spirit of truth." Indeed we greatly 
err, if we derive not all our encouragement from 
the Holy Spirit in the best, as well as the worst case. 
If matters prosper in Zion, he has done it; and if 
they go ill, he can rectify them, and has promised 
to do it. 

4. Besides many other ends which might be named, 
the Lord takes this method that his people may al- 
ways keep their eye on the word of grace, and the 
throne of grace. The word promises all that Sion 
needs. It encourages to make application. With 
the promise in its eye, faith cries, and prayer pre- 
vails. It cannot be otherwise. Infinite grace has 
made the promises, and will fulfil them. They are 
usually accomplished as an answer to prayer. The 
promises are various. They suit every condition. 
They secure deliverance from the hottest furnace, 
and a revival from the greatest declension. They 
ensure victory over enemies, and an increase of real 
friends. Were Sion to give up with every carnal 
scheme, and trust and plead the Divine promises* 
success would be certain. She would find both the 
truth and prosperity of the gracious declaration, that 
the Lord's temple will be built, and his work carried 
on, not by might, nor by power, but by the Spirit of 
the Lord. 



488 



We now proceed to the application, and from this 
subject we may learn, 

1. That the gross of mankind are miserably mis- 
taken about engaging in, and supporting, the Lord's 
work. When his truths are purely preached, and a 
faithful testimony maintained against prevailing cor- 
ruptions, and only a few put their hands to it, the 
greatest part imagine that their presence and coun- 
tenance would disgrace them. On this account, they 
can neither think of attending upon ordinances, nor 
supporting the good cause. Not so the Holy Spirit. 
He is the great agent. He is present in Sion, and sup- 
ports the Lord's interest. What a source of encou- 
ragement is this to the few who engage heartily in it ! 
Though poorly supported by men, the Spirit of God 
is with them, and his gracious presence can inspire 
them with courage under all their fears, and enable 
them to stem the tide of opposition. What though 
the mighty and wise be not for us ? The Spirit is 
among us. Sion should still sing her celebrated 
song, " The Lord of hosts is with us; the God of 
Jacob is our refuge. Selah." 

2. That all attempts to crush the Lord's interest 
will prove abortive. Policy and power, malice and 
mischief, may all be exerted against it ; but Sion is 
safe. Her God reigns. The people imagine a vain 
thing. He that sits in the heaven shall laugh. The 
Lord shall have them in derision. The Father 
hath set Christ king upon his holy hill. Christ 
pours out his Spirit. Opposition to the Lord's in- 
terest cannot eventually hurt it ; but, sooner or later, 
will prove ruinous to all who attempt it. The Lord's 



489 



work shall subsist. It is maintained by him who has 
the heart of all men in his hands, and can control 
them as he pleases. He can disappoint all his ad- 
versaries. He can support and strengthen his peo- 
ple; and he will do it. He can increase grace in 
every heart where it is implanted ; and he can con- 
vert the most unlikely. He has done great things 
for his church without number. He can never do 
worse. She should never forget his gracious assur- 
ance, " No weapon that is formed against thee shall 
prosper; and every tongue that shall rise against 
thee in judgment, thou shalt condemn." 

3. From this subject we may also see what the 
friends of Sion should most dread. They ardently 
desire the prosperity of the Lord's work. They 
would do much to promote it. The support of men 
of distinction and ability would be the joy of their 
hearts. When only a few in an impoverished condi- 
tion appear for its support, they tremble and are dis- 
mayed. This is what they should fear, a provoking 
the Holy Ghost to depart. Wo be to us if he leave us. 
While he is among us, and gives gracious counte- 
nance to his ordinances, we have no reason to be 
afraid. He will bless his own people, and increase 
their number. Often when the beginnings have been 
small, through his gracious aid, the latter end has 
greatly increased. The Holy Spirit has more at 
stake in the prosperity of Christ's work than all the 
saints together. He is sent by Christ to promote his 
glory, and prosper his interest. Christ has shed his 
blood, and the Spirit will take care that it be not 
shed in vain. We should pray for him. In the lan- 

62 



490 



guage of the spouse, we should cry to him saying. 
" Awake, O north wind, and come, thou south, blow 
upon my garden, that the spices thereof may flow 
out : let my beloved come into his garden, and eat 
his pleasant fruits." We should neither resist nor 
oppose him. We should cherish his motions, and 
not quench them. 

4. We may also see the vanity and wickedness of 
indirect and improper means for promoting the Lord's 
interest. These are too often tried ; but always evi- 
dence a carnal heart. They flow from unbelief and 
distrust. They savour of self-importance; and be- 
tray a dependance on an arm of flesh. They greatly 
provoke the Holy Spirit. Schemes of carnal policy 
for advancing the Lord's work can never be helpful, 
but are always hurtful. They may appear to be use- 
ful for a while ; but, if indulged, will discover their 
pernicious effects. Time and experience might wean 
the church from such refuges; but the carnal heart 
still goes astray after its favourite objects. With the 
Psalmist, Sion should have all her dependance on 
the Lord, and her language should be, " Wait thou 
only upon God : for my expectation is from him : he 
only is my rock and my salvation, he is my defence : 
I shall not be moved." 

5. That about the prosperity of Sion, boasting and 
despondency are alike excluded. Boasting is ex- 
cluded by the assurance that the Lord's work is 
never successfully promoted by might and power. 
Despondency is equally excluded when the Lord 
assures his people that his work is carried on by his 
Spirit alone. Let no man glory in man. He that 



491 



glories, let him glory only in the Lord. Every way 
has Christ given evidence of his love to Zion, and 
especially in committing her to the immediate care 
and tuition of the Holy Spirit, when his bodily pre- 
sence cannot be enjoyed by her. This proves the 
reality and greatness of his love ; and is replete with 
consolation to the church, and every individual 
member. 

Believers, you should pray for the Spirit. Others 
need his quickening and converting grace. You 
still need greater measures of his influences for pro- 
moting your sanctification. Cry for him. Quench 
not his motions. Grieve not the Holy Spirit of pro- 
mise by whom you are sealed to the day of redemp- 
tion. You can never be comfortable without him. 
Never forget that your comfort in general will be in 
proportion to your holiness. Forget not Zion. Re- 
member her depressed condition. Pray for a revival. 
Insist for the former and the latter rain. Such as 
are in a low situation, and think they can do little for 
the Lord's work, should recollect that much can be 
done on their knees. Give the Lord no rest. Pray 
that he may breathe on these slain that they may 
live. Be encouraged. Sooner or later your believ- 
ing prayers will be heard. If they should not be an- 
swered in the manner you desire, or the exact season 
you expect, you cannot be losers. While there is a 
reward of grace awaiting all the saints hereafter, the 
Lord's service carries a present reward in its own 
bosom. This is signally true of prayer. Wrestling 
for Zion, the soul is a gainer. Grace is exercised 
and increased. Pleading the promises in faith, though 



492 



in behalf of others, comforts the heart. Of all his 
people, none are clearer to Christ than those who 
prefer Jerusalem to their chiefest joy. The influence 
the poor wrestling saint, whose name was scarcely 
known, had on the Lord's word, will at last astonish 
the world. Pray without ceasing. 



SERMON XXII. 



ZECHARIAH IV. 7. 



Who art thou, O great mountain ? before Zeruhbabel thou 
shalt become a plain : and he shall bring forth the head' 
stone thereof with shoutings, crying, Grace, grace 
unto it 

J HE Lord's work will always meet with opposition. 
Those who engage in it should count the cost. They 
may expect trials from every quarter ; but the Lord 
will stand by them. Satan and the world combine 
to oppose the Lord's interest. We have an instance 
of this in the building of the second temple. After 
the heathen princes, secretly influenced by Jehovah, 
permitted the Jews to return to their native land, 
and rebuild their city and temple; they met with 
remarkable opposition in Judea, where it might have 
been least expected. Tobiah, Sanballat, and others, 
employed every art which malice could dictate, or 
policy invent, to obstruct and retard the work. How- 
ever, it went on. Nehemiah is perhaps the most 
shining and unexceptionable character recorded in 
the Scriptures. He was zealous, steady, and indefa- 
tigable. He endured great hardships with patience. 



494 



By every possible method he animated the builders, 
and encouraged them by his example. Aware that 
much depended on one in his station, and possessed 
of such endowments, he despised opposition, and 
said, should such a man as I fly ? He was undaunted, 
and immoveable as a rock. Zerubbabel had a dis- 
tinguished share in the work, and was greatly dis- 
couraged. In the name of the Lord, Zechariah en- 
couraged his heart and strengthened his hands. He 
assured him in the preceding verse, that though the 
return of the Jews was not accomplished by great 
force, or with the pomp of a victorious army, it was 
brought about in a way more safe and honourable, 
by the Spirit of the Lord. He restrained the hearts of 
enemies, and inspired the returning captives with 
fortitude. By the good hand of God upon them, they 
reached the holy city. In the text, Zerubbabel is 
encouraged by a Divine assurance that the temple 
would be finished in spite of opposition, and the last 
stone brought forth with triumphant shoutings. The 
verse is introduced as the address of Jehovah to the 
enemies of the work, and expresses his majesty and 
power, his indignation against his enemies, and con- 
tempt of all their devices. Should they appear huge 
and immoveable as mountains, and stable as the 
rocks, before Zerubbabel the Lord shall make them 
a plain. The text is conclude^ with an assurance 
that, however discouraging the prospect might be at 
present, Zerubbabel should bring the work to an 
happy and honourable conclusion. Both parts of 
the text were designed to inspire the builders with 
courage; and. by the Lord's blessing, they produced 



495 



the gracious effect. The builders took courage, and 
persevered. The work prospered. The head-stone 
was brought forth, and the Jews shouted, and praised 
Divine grace. With some propriety, Zerubbabel has 
been reckoned a type of Christ. Till his second 
coming, the Redeemer will be employed in building 
his great spiritual temple. Mountains of opposition 
will be continually reared up to obstruct the work. 
They shall all be made a plain. His hand shall 
never be a single moment from the work till the 
head-stone be brought forth. Then the redeemed, 
with endless praise, shall shout and sing, Grace, 
grace ! 

In discoursing from these words, we propose to 
open the import of both clauses, and apply the sub- 
ject. 

I. It was proposed to take notice of some truths 
implied in these words, Who art thou, O great moun- 
tain ? before Zerubbabel thou shalt become a plain. With- 
out restricting this clause to the immediate opposi- 
tion against the building of the second temple, it 
imports, 

1. That God has his eye upon those who oppose 
his work, and observes all their devices. He as it 
were calls them by p^me, and makes a home charge. 
Here he says, Who iuz thou, O great mountain ? He 
is always equally acquainted with every enemy. His 
foes vainly imagine that " the Lord shall not see. 
nor the God of Jacob regard." He knows every in- 
dividual among them, and all that is in his heart 



496 



When they collect and combine, he is acquainted 
with their numbers, designs, and machinations, and 
shall defeat them all. On this head the 83d Psalm 
may be consulted. He knows their opposition be- 
fore they are acquainted with it themselves. He 
watches their progress, and, in the most unexpected 
season, brings their counsel to nought. Plots devised 
with the utmost secrecy and subtlety never escape 
his notice. The eyes of the Lord run throughout 
the whole earth in behalf of his people, and are in 
every place, beholding the evil and the good. He 
knows every device of Satan, and all the motions of 
the sinful heart. 

2. That what would be a total hinderance to Sion 
and the believer is nothing to Christ. So potent and 
mighty were the opposers of the second temple, that 
they reckoned the few builders would as soon move 
the surrounding hills as defeat their counsels. In an 
unbelieving hour the builders might be of the same 
opinion. The Redeemer intimates in the address 
that these enemies were nothing before Him. The 
question, who art thou? at once expresses his own 
dignity and their insignificance, his power and their 
impotence. Often he accepts his enemies in similar 
language. Remarkable are those words, Isaiah xlii. 
13 — 16, " The Lord shall go forth as a mighty man, 
he shall stir up jealousy like a man of war : he shall 
cry, yea, roar ; he shall prevail against his enemies. 
I have long time holden my peace, I have been still, 
and refrained myself: now will I cry like a travailing 
woman ; I will destroy, and devour at once. I will 
make waste mountains and hills, and dry up all their 



497 



herbs ; and I will make the rivers islands, and I will 
dry up the pools." 

Every obstacle in the Christian's way to heaven, at 
some time or other, appears to him wholly insur- 
mountable. Guilt stares him in the face. In point of 
magnitude it is like a great mountain. In respect of 
number, his iniquities are like the sand on the sea 
shore. The power of sin is strong and prevalent. 
The world frowns. The opposition of Satan, that 
strong man, is most formidable. The saint trembles. 
Instead of expecting victory, sometimes he looks on 
the cause as lost. So insignificant and unavailing 
are these ills of opposition before Christ, that he 
speaks of them with contempt and indignation. 
About every saint, in his own time, he addresses the 
mountain, and it is removed. If, with faith as a grain 
of mustard seed, the believer can say to this and that 
mountain, be thou removed and cast into the sea; 
with infinitely greater ease can the Author of faith 
cast them all away, and make them a plain. In this 
as w r ell as in another sense, if he touch the mountains 
they vanish into smoke. If he cast forth his light- 
ning, they are scattered ; and if he shoot out his arrow, 
they are destroyed. His enemies can go no farther 
than they are permitted. Satan is chained. The 
human heart is under his control. All power in 
heaven and earth is given unto him. 

3. It imports, that if the greatest opposition can be- 
easily removed, the Lord's people have no reason to 
fear that which is less. A great mountain is ad- 
dressed, and enemies of less influence had reason to 
fear. When the eyes of the blind man were so far 

63 



498 



opened as to see men like trees, he had the best 
ground to conclude that his sight would be perfected. 
Brought out of Egypt with an high hand, and con- 
ducted safely through the Red Sea, Israel had no 
reason to be alarmed by any opposition they might 
afterward meet with. When sin and Satan are once 
dethroned, the saints have no ground to fear their 
future attacks. If the Gospel of Christ gained ground, 
when Jew r and Gentile conspired against his person, 
and seemed to prevail ; the propagation and preser- 
vation of it ever after may be fully depended on. 
Having once begun a good work, we may be confi- 
dent that Christ will perfect it in every believer. 
His arm is not shortened. His ear is open to the 
cries of the saints. He who has delivered will deli- 
ver. Having supported his people in six troubles, 
he will be with them in seven. 

4. That opposition to the Lord's work in Zion, or 
the hearts of the saints, may be allowed to continue 
apparently insurmountable till matters come to an 
extremity and crisis, and then be instantly defeated. 
It was eminently so about the second temple. The 
devices and opposition of enemies seemed to prevail. 
Zion has often been brought low, before the Lord 
helped. Many of the saints have escaped so nar- 
rowly, as to be like brands plucked from the burning. 
The Assyrian army were on the very eve of taking 
Jerusalem, and the Lord put a hook in their nose f 
and turned them back. Working deliverance, when 
enemies are on the point of victory is highly glorify- 
ing to God. It displays his power. It is easy to 
quench the flame when scarcely kindled, but it re- 



499 



quires great power to extinguish a fire now burning 
with the utmost fury. It mortifies the enemies of 
Zion, and fills them with confusion. So much is this 
for the glory of God's power and care that he seems 
to rejoice in the strength and apparent prevalence of 
his enemies as a proper occasion of displaying his 
infinite perfections. These are his words, " Now 
will I rise, saith the Lord : now will I be exalted, 
now will 1 lift up myself. Ye shall conceive chaff, ye 
shall bring forth stubble ; your breath of fire shall 
devour you. And the people shall be as the burn- 
ings of lime : as thorns cut up shall they be burnt in 
the fire." Isai. xxxiii. 10 — 12. When the Lord's ene- 
mies have done their utmost, and triumphed as if vic- 
tory were certain, how must they be astonished when 
he addresses them, as in Obadiah ver. 3, 4, " The 
pride of their heart hath deceived thee : thou that 
dwellest in the clefts of the rock, whose habitation is 
high ; that saith in his heart, Who shall bring me 
down to the ground ? Though thou exalt thyself as 
the eagle, and though thou set thy nest among the 
stars, thence will I bring thee down, saith the Lord." 
Deliverances in these circumstances is peculiarly 
sweet to believers, and encourages their faith and 
hope in future trials. Having the sentence of death 
in themselves, they trust in God who raiseth the 
dead. If at any future period, they know not what 
to do, their eyes are to the Lord. 

5. This clause also implies that the very thing 
which the enemies of the Redeemer intend to ob- 
struct his work, is overruled by him to promote and 
advance it. The great mountain is not only removed. 



oOO 



but made a plain. It was not only so levelled as the 
Lord's people could pass over it, but the hollow 
places were filled, and the whole became a patent 
path ; and so was helpful and beneficial. This had a 
literal and signal accomplishment when the opposi- 
tion of Tatnai and others prevailed, till it came un- 
der the cognizance of Darius, who effectually put a 
stop to it. He issued a decree that none should re- 
tard the work. He not only restrained the opposi- 
tion of enemies, but appointed them to supply the 
builders, and furnish them with every thing that was 
requisite. We have an account of this in the sixth 
chapter of Ezra, which pleases and edifies the serious 
mind. While the whole deserves attentive conside- 
ration, we select v. 7, 8, " Let the work of this house 
of God alone ; let the governor of the Jews, and the 
elders of the Jews build this house of God in his 
place. Moreover, I make a decree, what ye shall do 
to the elders of these Jews, for the building of this 
house of God : that of the king's goods, even of the 
tribute beyond the river, forthwith expenses be given 
unto these men, that they be not hindered." 

All opposition to the Redeemer's interest will have 
the same issue. It will eventually promote the work 
it was designed to destroy. The success of Christ's 
cause is represented by what he met with in his own 
Person. He was humbled. His dignity was veiled 
under a cloud, and at last he was crucified. His 
cause began to prosper, when his enemies thought it 
was destroyed. Stephen's death promoted the cause 
it was designed to crush. In their wars and tumults. 
the nations have often intended to extirpate the fcl- 



501 



lowers of Christ ; but their shakings have issued in 
the more eminent coming of him, who is the desire of 
all nations. The design and native tendency of 
error is to obscure the truth, and prevent its force. 
The Lord has overruled it to be the occasion of 
making his truths shine more conspicuously. The 
activity of enemies in opposing the doctrines of grace 
has awakened the zeal of friends to defend them. 
The light has shone with greater lustre, and has 
proved the mean of increasing the knowledge of the 
saints, and promoting the conversion of sinners. 
Satan's temptations, calculated in themselves to de- 
stroy, have proved an occasion of special comfort to 
the believer. That raven has helped him to many a 
meal. Indeed, all opposition will be made a plain. 
Darkness will be made light, crooked things straight, 
and all the paths of the Lord will be mercy and 
truth unto such as keep his covenant. 

Many other things might have been observed, but 
as our chief design is to open the second clause, we 
leave them and proceed. 

II. These words, He shall bring forth the headstone 
thereof with shoutings, crying, Grace, grace unto it, among 
other things, imply the following : 

1. The activity of Christ. From the time when he 
laid the first stone in his great spiritual temple, he 
will never be inactive or unemployed till the head- 
stone be brought forth. His heart is always engaged 
about the work. The salvation of sinners is the 
chief of his ways. He is straitened till it be accom- 



502 



plished. His eye is never off it for a single moment. 
The eyes of the Lord run through the earth, observing 
every thing that may be useful to provide and order 
it ; and every thing which would be hurtful to pre- 
vent, and overrule it. He is the Watchman on Mount 
Zion, and views the whole of it at once. He observes 
every part of it, at every period. He keeps and 
waters it, night and day. He never slumbers nor 
sleeps. His hand is never from the work. Were it 
withdrawn for a single moment, instead of making- 
progress, the edifice would tumble into ruin. His 
omnipotent arm preserves what is already built from 
the violence of the storm, and the destructive hand 
of every foe. He places new stones and forwards the 
work. Sinners are gathered in, and saints built up 
and established. Without his arm all endeavours to 
build the work would be in vain. " Except the 
Lord build the house, they labour in vain that build 
it: except the Lord keep the city, the watchman 
waketh in vain/' The presence and power of his 
almighty arm is sometimes more, and sometimes less 
observed. Faith alone can discern it. When we 
look by faith, we will never find him absent, or un- 
concerned. He is appointed by the Father to build 
the spiritual temple, and all he does in that arduous 
work is the execution of his great mediatory office. 
He will execute it with the greatest fidelity. He is 
faithful to him who appointed him. If Moses was 
faithful in all God's house as a servant ; much more 
Christ as a Son over his own house. The work shall 
prosper. Hell and earth cannot prevail against it. 
Christ will say at last, Of all whom thou hast given 



5tf3 



me 1 have lost none ; and every individual among the 
redeemed will shout, and cry Grace, grace. 

2. His perseverance. The Lord is a rock, and his 
work is perfect. As he prosecuted his work in pur- 
chasing redemption, and never gave over till he 
could say, It is finished, he will equally persevere in 
the application. His blood will not be shed in vain ; 
but shall be sprinkled on all for whom he laid down 
his life. Many things might induce him to desist 
from the work. His friends, for whom he has done 
so much, are often careless, and provoke him. He 
is pressed under the sins of a professing people, as a 
cart is pressed that is full of sheaves. The love of 
many waxes cold. Though the meekest of all men, 
the typical mediator was wearied out with the ob- 
stinacy of Israel, though he had only the charge of 
them for about forty years. He wished to resign-. 
Christ's patience even with his own people is infinite 
and inexhaustible. While friends provoke, enemies 
oppose him. Their opposition is unremitting in every 
place and period where he builds. Like Nehemiah, 
he has to fight as well as build, and be equally active 
night and day. As the Gospel is the great instru- 
ment for promoting his work; and as the blessings 
of the New Covenant, with the influences of the 
Spirit, are necessary to make it effectual, Christ's 
perseverance includes the outward dispensation of 
the first, and the continued communication of the 
last. 

3. The perfection of the work. Once begun, it will 
be performed to the day of Jesus. There is a period 
when the work will be perfect, which is justly called 



i)Q4 



the day of the Lord. Then his purpose will be ac- 
complished, and his promises confirmed, his work 
will be finished, and his people happy. That day 
was in his eye when he undertook the work, and in 
all his subsequent trouble and toil. Bringing forth 
the top or head-stone is the perfection of the work. 
This is a copious theme, including many precious 
articles. Every believer must receive the last bless- 
ing on ordinances and providential dispensations. 
The last degree of grace must be bestowed here, and 
the heavenly crown hereafter. All his people must 
be delivered from the least remainder of sin, and 
from its inbeing. They must be made perfect in 
holiness, and fully conformed to himself. Putting on 
the top-stone includes the conversion of the last elect 
vessel, and meetening him for glory ; the winding up 
of Providence to the church below, and translating 
her from earth to heaven ; the resurrection of the 
dead, and the reception of the saints into glory. 
Nothing will be left undone of all that he has pur- 
posed and promised, or which is beneficial or requi- 
site to his people. 

4. The public and triumphant conclusion of the 
work. The height of the last stone makes it visible, 
and the shoutings proclaim the triumph. The public 
conclusion of the work respects every believer, and 
the whole church. The crown of righteousness will 
be bestowed, and put on the head of every saint in a 
public and visible manner in the other world. Christ 
stands ready to receive him, and confesses him before 
his Father. The angels attend, and introduce him 
into the far country. Enemies pursue him to the 



nOi) 



\ cry gate? of heaven. The souls of just men, already 
made perfect, and in possession of the mansions in 
their Fathers house, hail his happy arrival. He is 
publicly crowned in the other world. Sometimes a 
degree of publicity about the coronation of the saint 
reaches even this world. There is often something 
about the death of the saints, w r hich attracts the at- 
tention of all around, and testifies whom they have 
served, and what will be their reward. The ever- 
lasting arms are underneath them, and they are sup- 
ported. Amidst their severest sufferings, and waiting 
the Lord's time, they are endowed with astonishing 
patience. They have communications of light and 
power superior to what is usually enjoyed by Chris- 
tians in the smoother steps of prosperity and peace. 
These dispel the gloom which might otherwise hang 
over their dying hours. Contemplating the approach 
of death, a new world opens upon them. They seem 
to stand upon the threshold of heaven. Instead of 
shrinking at the king of terrors, they look out for his 
approach. They long for the coming of their Lord, 
and cry, why tarry his chariot wheels. High in faith 
and hopes, like the sun, they seem larger at their 
setting, 

And all their prospects brightening to the last, 
Their heaven commences ere the world be past I 

But though the exercise of dying saints should not 
be so visible to others, Christ has made the nature of 
their exit out of this world, and their entrance into 
the other, public in his word. Whether it be 
credited or not, he has assured us where they are 

64 



506 



going, and called us carefully to mark their latter 
end. In reference to the church at large, nothing 
can be more public than bringing forth the head- 
stone. The Lord Jesus will come in the clouds. 
The trumpet sounds before him, and thousands of 
angels are in his train. The quick and the dead 
shall be judged. The universe shall stand before 
him. The sheep shall be placed on his right-hand, 
and the goats on the left. A sentence, full of con- 
descension, and public in the highest degree, shall 
be pronounced in the ears of the redeemed, Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world. 

The conclusion will be triumphant. Christ is op- 
posed in every part of his work, and in every part he 
conquers and triumphs. He triumphs over Satan. 
He conquered in the wilderness, and triumphed on 
the cross. He spoiled principalities, and made a 
show of them openly. Grace overcomes corruption, 
and rejoices over it. How triumphant must the Re- 
deemer and his people appear when all their ene- 
mies are finally defeated ! In the most exalted strains 
they will then sing, " O death, where is thy sting ? 
O grave, where is thy victory ?" If there is now joy 
in heaven over one repenting sinner, how will it re- 
sound with acclamations when every mansion in 
glory will be occupied by its rightful possessor! 
Then all the Redeemer's enemies without exception 
will be made his footstool, and death and hell will be 
cast into the lake of fire. If Israel sung the song of 
Moses after their celebrated passage through the 
Red Sea; sure, the heirs of glory when safely wafted 



507 



over Jordan, and introduced into their Fathers 
house, will sing the song of the Lamb in the most 
elevated strains, and with raptures of joy far above 
our present conceptions. Then the redeemed of the 
Lord will give thanks unto him because he is good, 
and because his mercy endureth for ever. Then 
will be sung in the highest perfection that triumphant 
song, " Blessing, and honour, and glory, and power, 
be unto him that sitteth upon the throne, and unto 
the Lamb, for ever and ever." 

5. The acceptance of the Redeemer's work. There 
seems to be an allusion in the text to a custom of 
laying the foundation, and putting on the top-stone in 
the presence of the proprietors or some peculiarly 
interested in the work. Christ is God's honorary 
servant. He chose him for the great work. He 
gave him Zion and every saint. He invested him 
with all authority and power. He rejoiced in him 
from eternity as the surety and substitute of sin- 
ners. The Father declared his infinite satisfac- 
tion when Christ was laid as the foundation stone 
in Zion, in the promises and types. When he ap- 
peared in person, he bare honourable testimony 
to him at his incarnation and baptism. He gave 
the highest evidence when Christ was on the 
cross, that the work of redemption, then finished, 
was most acceptable to him. When he raised 
him from the dead, and poured out the Spirit at 
Pentecost, he gave incontestable proof of his infi- 
nite satisfaction. He affords a permanent proof in 
the daily acceptance of believers, and their final re- 
ception to glory. But when the work shall be finished* 



508 



and all the given number introduced into the palace 
of the King, the head -stone brought forth, and the 
kingdom delivered up to the Father; the joyful de- 
claration of acceptance, and the many evidences of 
it, infinitely surpass our conceptions. Justly do the 
angels reckon themselves interested in the Redeem- 
er's work and the acceptance of it. Made and pre- 
served by him, and unceasingly employed in adoring 
him, they are enflamed with love to his person and 
zeal for his interest. They rejoice in the conversion 
of one sinner; and will join with ineffable joy in the 
universal chorus, when all the saints to whom they 
have been ministering spirits are safely brought 
home to glory. The redeemed are still more inter- 
ested. The success and acceptance of Christ's work 
was their chief concern in this world. With infinite 
joy will they participate in the acclamations of praise, 
when the work is finished, and the acceptance pub- 
licly announced before an assembled world. 

6. These words imply the joyful ascription of praise 
in loud and exalted acclamations for the whole of the 
work, and especially as concluded, Christ will receive 
a revenue of glory for every part of his work, and is 
infinitely worthy of it. He deserves to be praised 
for undertaking it, and it is ground of lamentation 
that the church militant is frequently too sparing in 
ascribing to him the glory that is due. His continued 
presence and care, while the work is going on, should 
be constantly celebrated ; but often Zion's songs are 
marred through unbelief and opposition. In a foreign 
land she hangs her harps on the willows. When a 
glorious work has met with continued opposition, and 



509 



is finished in spite of every enemy, the conclusion 
naturally makes all who were friendly to and engaged 
in it, break forth with bursts of joy, and give full 
vent to the pleasing sensations of their hearts. It 
must be so with the Redeemer's work. There is an 
obvious difference between his work and every other. 
As it goes on, it both qualifies his friends for praising 
him, and inclines them to the exercise. The com- 
pletion of it removes every hinderance, and fits them 
for praising in the most perfect manner. It enlarges 
their capacities, and makes them as holy as exten- 
sive. As Divine grace is the matter of the song, it 
likewise opens their mouths, and enables them to 
sing. 

7. That while all the Divine perfections are cele- 
brated, Grace is praised in a peculiar and distin- 
guished manner. When the head-stone is brought 
forth, one sound only is heard — Grace, grace unto it. 
All God's perfections are celebrated. One cannot 
be praised without the rest. In the plan of redemp- 
tion they sweetly harmonize. " Mercy and truth 
met together ; righteousness and peace kissed each 
other." God's great and ultimate end in the salva- 
tion of sinners was his own glory and the manifesta- 
tion of all his perfections. His power is displayed. 
His wisdom shines illustriously. His holiness is mag- 
nified, and his justice honoured. Christ and his Gos- 
pel are called the power and the wisdom of God. 
His grace is celebrated in a peculiar manner. When 
exhorted, in Psal. xcviii. to sing a new song to the 
Lord, it is a leading part of the subject, that he has 
been mindful of his grace and truth. These are two 



510 



leading articles, and Grace is the first. It is no won- 
der that Divine grace should be extolled in a pecu- 
liar manner. It was sovereign and free grace which 
made choice of the Saviour, and made him consent 
to undertake the arduous work. The same grace 
chose the sinner, subdued his obstinacy, and pro- 
cured his consent. Grace sends the means where- 
ver they go. The good work begins in grace ; and 
grace will be perfected in glory. The peculiar cele- 
bration of Divine grace at the consummation of 
Christ's work was typified in Israel's song,Psal. cxxxvi. 
commemorating their glorious deliverance from 
Egyptian slavery and bondage, the burden of which 
is, for his mercy endureth for ever. 

8. That the redeemed have lively heart-affecting 
views that Christ's spiritual work is wholly of grace, 
and solemnly renounce every degree of merit. Sal- 
vation is of grace. The whole building corresponds 
with the head-stone. Grace could never cement, 
either at top or bottom, with any thing contrary to 
itself. A foundation of merit, instead of carrying a 
top-stone of grace, would spurn at it ; and a top-stone 
of grace would refuse to be laid on a foundation of 
works. Their irreconcileable contrariety is expressed 
by the apostle in the strongest terms, Horn. xi. 6, 
t; And if by grace, then is it no more of works : other- 
wise grace is no more grace. But if it be of works, 
then is it no more grace ; otherwise work is no more 
work." At the conclusion of Christ's work, the Re- 
deemed will have the most heart-affecting views of that 
grace which saved them. Even in this world, with much 
sin about them, their hearts have often been melted 






511 



with a sense of the Lord's loving-kindness. His un- 
solicited and free love affects them in the most feeling 
manner, and they are overwhelmed with the thoughts 
of his goodness. Recollecting their condition in a 
state of nature, and their multiplied transgressions, 
their aggravated guilt and their redemption by the 
blood of Christ, they cry, Is this the manner of man ! 
But grace in its true dignity, real value, and amazing 
effects, is never fully discovered till seen in the light 
of glory. Then the ransomed of the Lord know him 
and themselves infinitely better, and that knowledge 
magnifies his grace. Around the throne, acquitted 
and glorified, they drink full draughts of living waters 
without interruption, and eternally celebrate redeem- 
ing grace and love in the most joyful acclamations. 
There is a public solemn renunciation of merit. When 
the temple was finished, by their shoutings of Grace, 
grace to the head-stone, the Jews publicly acknowl- 
edged that the work prospered and was concluded, 
not by their wisdom or strength, but by the power 
,and grace of God. Renunciation of merit, or self- 
denial, is the first lesson which the Christian learns. 
In heaven his knowledge is most perfect. There 
self never enters, and merit is renounced. Then, 
fully sensible that grace alone contrived the whole 
method of salvation ; that grace took them from a 
fearful pit and miry clay; that grace conducted 
them in every step of their wilderness journey ; thai 
grace preserved them in the swellings of Jordan ; 
and that grace ministered an abundant enterance 
into the everlasting kingdom of their Lord and 



512 



Saviour Jesus Christ — they shout and sing Grac'e, 
Grace ! 

9. The perfect satisfaction of the redeemed with 
every prior part of the work, and a public avowal of it 
flowing from the fulness of the heart. The trium- 
phant acclamations proclaim their satisfaction. In 
this state of obscurity and darkness, before the build- 
ing is completely finished, the saints are apt to err, 
and, through mistaken views, often put harsh con- 
structions on the Lord's procedure. They are partly 
self-wise and self-willed. Partial to the flesh, and 
influenced by it, they are dissatisfied with their lot, 
and conclude that all things are against them, though 
they are directly intended for their spiritual benefit, 
and will infallibly promote it. Often they repine 
when they should rejoice, and murmur when they 
ought to be thankful. The light of glory will dis- 
cover the propriety of every providential dispensa- 
tion. They will be satisfied that love was the source 
from which their trials flowed, and that infinite wis- 
dom and care directed their passage through life. 
Without the least hesitation, they will be persuaded 
that he hath done all things well. With exuberant 
joy they will remember all the way which the Lord 
their God led them in the wilderness, to humble and 
prove them, to know what was in their heart, and do 
them good at their latter end. Every one recollects 
with infinite complacency the pains the Lord was at 
with him to prepare him for being a pillar in the 
temple above. He remembers the nature, measure, 
and continuance of his trials, and is satisfied that 



513 



they were all necessary. With joyful acclamation 
he acknowledges that neither less, nor any other, 
trials would have done. This avowal to the praise 
of grace is neither forced nor feigned. It flows from 
the abundance of the heart deeply impressed with 
the infinite wisdom and love, which now shine so 
illustriously in all the Lord's procedure. The race 
is ended. The prize is won. Christ is enjoyed, 
distance and absence are for ever removed. The 
fatigue is forgotten. Preceding pain is swallowed 
up in permanent pleasure. Sorrow and sighing for 
ever fly away. They enter into joy — joy unspeak- 
able. 

Once more, these words imply the universality and 
perpetuity of the praise. When the head-stone is 
brought forth, the shoutings will be universal. As the 
mouths of all his enemies will be stopped at the 
completion of the work ; his friends without excep- 
tion will have theirs opened. The chorus will be 
general. No voice will be low or unobserved. As 
they will all with open mouth proclaim the praises of 
his grace. Every one will have sufficient matter of 
praise in his own redemption, and, instead of paying, 
will eternally sink deeper in debt to Divine grace. 
Loaded with the Lord's benefits, he will eternally 
labour under the agreeable weight which both over- 
whelms and supports him. They will all praise for 
one another ; and, with hearts and voice eternally in 
unison, celebrate redeeming love. The praise will 
be perpetual. When the last stone is laid, they will 
eternally shout Grace, grace. They have nothing 
else to say. They will not say less ; and they can- 

65 



514 



not say more. They will praise with all their hearts, 
and while they have any being. Their admiration 
and enjoyment will be endless, and their songs of 
praise will never cease. Their continued enjoyments 
will never cloy, and their endless acclamations will 
be always with equal fervour. Their enjoyments 
will be always fresh and new; and their strength and 
spirits in the fullest vigour ! The object of praise 
will ever be before them, and his everlasting love 
will constitute their happiness, and fill them with 
delight. Heaven will be an eternal jubilee of rest 
and shouting. There they sing the song that never 
ends. 
It now remains to make some application ; and, 
1. We have the highest security that all opposition 
to the Lord's work, whether outward or inward, will 
be in vain. The greatest mountain shall be a plain. 
The Lord has said it. He has sworn it. He has 
given many proofs of it. Heaven and earth may 
pass away, but his work shall prosper. The stars 
have fought against his enemies, and the sun has 
stood still that his people might be avenged of their 
foes. Zion hill can never be moved. Jerusalem shall 
continue. The election shall obtain. Sin shall not 
have dominion. The God of peace shall bruise 
Satan. Though his enemies should prevail for a 
season, they shall fall. Christ shall reign till they be 
made his footstool. God is able to bring them down. 
His glory is concerned. While grace is in his heart, 
his people shall be blest, and his work shall prosper. 
We have, 



515 



2. The way in which guilty sinners can be saved. 
By grace they are saved. This is the only way, and 
it is open to all. The least sinner can only be saved 
by grace ; and grace can save the chief of sinners. 

All are invited in the Gospel. Him that cometh, 
grace will receive, and Christ will not cast off. All 
who follow an opposite course, instead of building, 
are pulling down the Lord's temple. No method of 
opposition is more dishonouring to Christ, or ruining 
to sinners, than free will or good works. These are 
diametrically opposite to grace, and inimical in the 
highest degree. Grace opens a door of hope to the 
chief of sinners. If it should be objected, " that grace 
only saves them who receive it when offered, and be- 
lieve when they hear ; but I have long trampled on 
it and refused it ; it should be remembered that it 
is the nature and glory of grace, not to pardon some 
sins only, but every sin. The blood of Christ cleanseth 
from all sin ; and some sinners of every description 
will at last join in shouting, Grace, grace. 

3. The reason why sinners under the Gospel pe- 
rish. It is not that grace cannot save them, for it is 
almighty. It is not that it will not save them, for 
then it would cease to be grace. It is not that others 
are preferred ; were this the reason, grace would be 
no more free. It is not because grace is out of their 
reach ; it is brought near in the Gospel. They do 
not perish because they are not invited ; the Saviour 
in his grace says, Look unto me, all ye ends of the 
earth, and be ye saved. It is not because they have 
ground to doubt about the sincerity of the offer. We 
cannot hesitate a moment about the sincerity of him 



516 



who laid down his life, and beseeches sinners to be 
reconciled. But Gospel hearers perish because they 
icilfully neglect and despise salvation by free grace. 
Now as well as formerly Christ has reason for the 
complaint, " Ye will not come to me, that ye might 
have life." What can sinners object to this method 
of salvation ? It gives God the glory, and saves the 
sinner. How can you escape, if you neglect so great 
salvation ? Consider. Be wise. Now is the accept- 
ed time. Receive not the grace of God in vain. 
You are called ; Christ now waits for your answer. 
In a little you must appear before him to receive 
your sentence and doom. Think on eternity. Com- 
pare the torments of hell with the exercise and enjoy- 
ments of heaven. Those who perish have nothing 
but weeping, wailing, and gnashing of teeth ; but the 
saints will eternally enjoy God, and praise his grace. 
In fine, from this subject believers may learn when 
they are most meet for heaven, and have the best 
evidence that they shall be brought into the palace 
of the King. It is when they are most employed 
in adoring and admiring Divine grace. We are 
fitted and qualified for the enjoyment and exercises 
of the redeemed above in proportion to our receiving 
and improving the Lord's grace below. In heaven 
the saints will be swallowed up in eternal admiration 
of Divine grace. We should not be slothful, but fol- 
lowers of them, who through faith and patience 
inherit the promises. If the Lord's people would 
form any just conceptions of the exercise and employ 
of heaven, they should reflect on those seasons when 
they were admitted to the greatest nearness and 



517 



iamiliarity to God. Then, abstracted from the world, 
sovereign and free grace occupied their attention, 
impressed their minds, and ravished their heart. 
Believing the promises, and invigorated to see their 
names in the Lamb's book of life, pouring out their 
hearts to God, and tasting the comforts of the Holy 
Ghost, they have been filled with joy unspeakable 
and full of glory. These are their best seasons and 
sweetest enjoyments. They are the gate of heaven, 
but inconceivably short of future glory. Heaven will 
be a great surprise to all who reach it ! After all 
they have heard and enjoyed, they will find their 
ideas have been low, disproportionate, and inade- 
quate ; and that heaven has been indeed within the 
vail ! Courage, O believer, your warfare will be ac- 
complished. Your trials will be ended. Your ene- 
mies will be conquered, and you will be crowned. 
You shall obtain joy and gladness, and sorrow and 
sighing shall flee away. Heaven will compensate all 
your troubles. Grace will save you, and you shall 
praise grace. Christ will bring forth the headstone, 
and then, in conjunction with all the redeemed, to 
eternity, you will shout and sing Grace, grace unto 
it!! 



END OF THE SERMONS. 



CORRESPONDENCE 



BETWEEN THE 



HEY. WIliLI&M. £&&!*&&& 



AND 



THE REV. JOHN NEWTON, 

LATE RECTOR OF ST. MARY WOOLNOTH, 
LOMBARD-STREET, LONDON. 

NEVER BEFORE PUBLISHED. 



CORRESPONDENCE. 



—*s3$esss- 



MR. WM. BARLASS TO THE REV. JOHN NEWTON. 

Rev. Sir, 

YOU will no doubt be surprised to find an obscure stranger, 
living in another nation, addressing you. That you may no longer 
be in suspense, I shall so far invert the usual order of epistles, as 
to tell you here, that I am a student belonging to the Antiburgher 
Synod in Scotland. It may indeed appear rashness and presump- 
tion, for one so very mean and unworthy as I am, to trouble you, 
who already are, no doubt, encumbered with a very large circle of 
correspondents, and these, men moving in far higher spheres, of 
greatly superior abilities, and exceedingly more deserving of your 
regard. But I beg leave to assure you, that nothing but the very 
high esteem and regard which I entertain for you would have 
ever suggested the thought of writing you, and nothing but the 
modest humble spirit which breathes in your writings could have 
prevailed upon me to execute my purpose. This convinces me 
that at least you will not be displeased. I am persuaded, that you 
very sincerely love all those who love our Lord Jesus, without 
any undue respect to the party with which they are connected, the 
station of life in which Divine Providence has placed them, or that 
corner of the world where their lot is fallen. 

Do you inquire what is the occasion of my writing you ? I can 
only say, that it is to testify the very great esteem I have for you 
as an instrument in God's hand of reviving his truth, when so gene- 
rally despised by a self-wise and blind generation ; and humbly, 
though very earnestly, beseech you to proceed as far as possible in 
your writings. I have not the least doubt but God is blessing your 
ministerial labours in that plot of his vineyard where he has fixed 
your residence ; but I hope his blessing will by no means be confined 
to it, but will diffuse itself about wherever your works go. God 
appoints certain bounds to books as well as men. A great man 
having wrote, in our country, in defence of the truth, at the dawn 

66 



522 



of the Reformation, the people urged to preach the same doctrine 
publicly : Sir, said they, we cannot all read your writings, but we 
can all hear your preaching. With respect to you, Sir, this 1 must 
nvert; We cannot all hear your discourses from the pulpit, but 
when published we can read them in our own closet. You are 
not, I perceive, so fond of books yourself as many good men have 
been. You delight too much in the pure fountain, the law of the 
Lord, to be greatly enamoured with the streams which are often 
tinged with the mud of human imperfections. But you well know, 
Sir, that it is not the happiness of every one to see so fir and so 
clearly into the word of God, at first view, as you do. The Lord 
has various ways of bringing his people to the knowledge and love 
of the truth. Some he teaches more immediately by the word 
itself: some by the opening and applying of it in the preaching of 
the Gospel ; others by the writings of holy and learned men leading 
them back to the Scriptures, the great source of all that is truly 
valuable in such labours. The Bible is the delight and joy of every 
true believer. It is the grand medium whereby God communicates 
light, life, strength, and consolation to his people. But, according 
to his adorable sovereignty, God takes one by the hand himself, and 
leads him into those green pastures, while he uses the preaching, 
conversation, or writings of his servants as the more immediate 
means of leading another into the same field. 

Do you ask, why I am so desirous to see more of your writings ? 
It is because I hope they will be of the same kind, if not still 
more excellent, than those which have already appeared. In those 
already published, there is that conformity to the sacred oracles in 
the sentiment, that ease and simplicity in the manner, and that 
agreeable variety in the subjects treated, which will render them 
generally acceptable, and generally useful among those who are not 
ashamed of the simplicity and plainness of the Gospel : and I hope 
God will not suffer them to be without effect, even on those who 
are yet strangers, and so enemies to the doctrines of grace. The 
experience of thousands now in glory can attest the utility of human 
writings, when, like yours, all their beauty, force, and value flow 
from the great original, the Scriptures. 

The more I read, the more I admire every thing of yours, which 
has yet come to my hand. Your writings are free of those noxious 
qualities which too often spoil the labours of otherwise very emi- 



523 



nent Divines. No affected warmth, no lumber of cold, uninterest- 
ing digressions, no subtile, unintelligible intricacies, no pomp of 
unmeaning words, no parade of human learning, no ill-natured re- 
flections, no violent party spirit, tarnish your page. It is a mixture 
of these which renders the writings of some, much versant in the 
Scriptures, very unlike that pattern after which they should copy. 
Even persons enlightened by the Divine Spirit are subject to these 
errors. One thing I highly esteem in you is, that, while you keep 
off the rock of a narrow spirit, and its never-failing attendant, a 
contentious disproportionate zeal, you do not, as most men in this 
age, split on the opposite one, a lukewarm indifference for the truths 
of the Gospel. I cannot, on any account, like their spirit, who, 
under pretence of candour and charity, (things much cried up, but 
little known, and far less practised) would jumble all professing 
Christians into one mass. Were this the case, I am afraid this huge 
lump would contain so much corrupt leaven as soon to infect the 
whole. Neither is their conduct to be commended, who, though 
they attach themselves to that party which they think purest, yet 
are so excessively cautious, or unreasonably timid, as either to 
comply with unpalatable doctrines, or else utter their mind with 
such diffidence and ambiguity as rather injures than promotes the 
cause of truth. Men of this stamp are surely ashamed, in part at 
least, of Christ's Gospel ; and are too fond of the praise of men. 
Does God clothe his servants with power and might to whisper in 
such a soft, ambiguous tone as will please every body ? By no 
means ; but that they may lift up their voice like a trumpet, and 
boldly declare truth and error, sin and duty. There is, sure, the 
greatest consistency between contending earnestly for the faith, 
and yet possessing that meek, calm, heavenly temper which is at 
once an ornament to, and certain evidence of, genuine Christianity. 
It is indeed difficult for us, who are so weak and so ready to be 
tossed to extremes, to prevent our zeal rising to anger and fury, 
or, on the other hand, degenerating into indifference. Nay : it is 
absolutely impossible for us to keep in such a narrow path. A 
Divine hand only can preserve us in it. The greatest men whom 
God has raised up in his church have been, in every age, varying 
to one or other of these extremes. Happy would it be for us, if, 
by their example, we could learn to trust to the Lord, and not lean 
to our own understanding ! 



524 



I know, from the peculiar modesty which I discern in you, that 
you will think I speak too highly of your works. I do frankly ac- 
knowledge that I never was so fond of, and perhaps never profited 
so much from, any human compositions as yours. In every case I 
detest flattery, and would not, durst not use it with you. But I am 
not afraid to speak as I have done, because I well know you will 
ascribe all the glory to its due Author, and abhor the very thought 
of sharing the least degree of it with him. We all hold of Christ, 
who distributes at his pleasure. Some believers long ago glorified 
God in Paul ; I and others surely may warrantable glorify him in 
you. Much sin has been forgiven you ; many deliverances have 
been wrought for you ; great grace has been bestowed on you ; 
and I hope great and remarkable will be the advantage which the 
church of God shall reap from your labours of love. God has not 
done so great things for } t ou for nought, in bringing you through 
such dangers, and turning you from such Atheism to such a settled 
faith in that record which God has given of his Son. He no doubt 
designed you to be a living and vpry visible instance of free, 
sovereign, distinguishing grace, and therefore a warm, zealous de- 
fender of those doctrines which are calculated to exalt the Saviour, 
humble the sinner, and so lay a foundation for true Gospel holi- 
ness. You have the word of God verified and explained in your 
own experience, and may justly say what we have heard and 
learned from the infallible oracles ; what we have also clearly seen 
and felt in our own soul, that declare we unto you. Luther very 
often insists on it as one great leading cause why his adversaries could 
not understand the doctrines of the Gospel, that they had never 
felt them verified in their own experience. I have often observed 
a remarkable coincidence of sentiments between you and him, 
though your mode of expression differs very much from his. He 
seems to have obtained the greatest and best part of his learning in 
the school of experience, and in this I suppose you pretty much 
resemble him. If he was a great deal rougher in his language, the 
times in which he lived needed (as one of his cotemporaries ob- 
served) a severe and sharp physician. 

I am sorry your works are as yet so little known in our country 
I hope, however, they will not be long so. I have ever since I was 
acquainted with them, used all my influence in getting them read ; 
and have recommended them to all my acquaintances. A number 



525 



of ministers have now got acquainted with them, who will recom- 
mend them to others, and also the laity. 

Books of practical religion published with you have little run 
here, till they are reprinted in our own country. All of yours 
which I have yet seen is the Authentic Narrative ; the first vol. 
of the Ecclesiastical Review ; Omicron's Letters, and one volume 
of Sermons. 

The Authentic Narrative is indeed a very surprising narrative ! 
You would have heen much to blame had you put such a candle 
under a bushel. I am the more delighted with the modest air in it, 
that it so seldom is to be found in books of this land. We are often 
ready to cry, Is the Lord's hand shortened that it cannot save ? is 
his mercy clean gone ? But God has added in you one to the many 
instances of the sovereignty and greatness of his grace, in saving 
from the very lowest deeps of misery. One thing I beg leave to 
hint is, that I am afraid your very great modesty has deprived us of 
some more valuable letters on that subject. Might you not have 
added, may you not yet add, a few letters on the period intervening 
between your remarkable change and your entry upon the minis- 
try ? They might, perhaps, not be so surprising as those we have, 
but on that account not the less edifying. It would be very agree- 
able to me and others to learn how and by what means you arrived 
at such clear views of the Gospel doctrine, and such an extensive 
acquaintance with the sentiments of both enemies and friends. Am- 
bition often obtrudes unworthy performances upon the public : 
humility sometimes hides precious and rich treasures in the earth. 

Might not Omicron produce another volume of his sweet instruc- 
tive letters. That book, next to the Greek New Testament, 
shall be my Vade Mecum. Every time I read it (and if you knew 
how often you would pronounce me whimsical) I cannot help think- 
ing, and saying, 'Tis pity Mr. Newton should do any thing but write 
letters ; I wish to know his mind on every subject ; and there are 
many subjects of equal importance still remaining. I would be 
happier than I can well express to hear that you were proceeding 
in your Ecclesiastical Review. The work to be sure is arduous, 
but the effects, I dare say, will be proportionally great and happy. 
The church histories which we have, are generally rather learned 
than pious ; fuller of bones than meat. But why compare your 
Review with these dry histories. Your intention is quite different ; 



526 



so is your plan and execution. Some have huddled together mate" 
rials for a work of this kind : but it would require one who could 
discern the operations of the Lord's hand to put them together in 
such a manner as God might be glorified and the church edified. 
The writer of church history should, of all men, be the most care- 
ful and diligent observer of Providence. This I am sure you have 
been. I desire io bless God for what he has already enabled you 
to do. The period you have got over is doubtless the most im- 
portant. The succeeding ages, however, will afford abundant 
matter for useful reflections, and particularly the era of the Reform- 
ation. The history of this glorious period is wickedly aspersed by 
some ; misrepresented by many, and rightly understood by few. 

It gives me much pleasure to find that God is still raising up and 
maintaining some witnesses for the purity of the Gospel in the cor- 
rupt Church of England. I am afraid too many of your ministers 
have sided for some time past with the Arminians. The Thirty- 
nine Articles have been abused and insulted. The writings of the 
worth)' - Reformers in the reigns of Elizabeth and James have been 
neglected, while the heterodoxies of Burnet and Whitby, or the 
still more loose and incoherent stuff of some modern writers, have 
been admired and copied. 

Mr. Toplady's History of the Calvinism of the Church of Eng- 
land is a standing witness against her present clergy ! But, alas 1 
our own church in this land is little better. She is torn to pieces 
by dissentions. She is overrun with heresy. Her hedge of disci- 
pline is pulled down. Wild beasts make her their pre}'. Some 
pulpits whisper Arminianism. From others proceed loud Socinian 
blasphemies. Very few are free from the Neonomian scheme. Still 
indeed there are a number of ministers in her who are servants of 
Jesus. Of these some are more, some less, faithful. But they are 
constantly on the decrease. If an orthodox, religious minister dies, 
generally the patron thrusts in one whom none but a few, and those 
the worst in the parish, will hear. The General Assembly is ex- 
ceeding tame. A few dissenting voices are despised. The majority 
are not only inclined to bear, but seem to take pleasure in carrying 
whatever burdens the civil power thinks fit to impose ; they even 
add new ones. 

The parties which have left her communion are chiefly these 
three : the Burgher and Antiburgher Synods, and the Presbytery of 



527 



Relief. The last can hardly be said to have gone so far ; only they 
have erected meeting-houses distinct from the parish church, and 
they are more orthodox than the generality of the established 
church. The other two are strictly distinct bodies, and both 
hold by the Westminster Confession. You will certainly have 
heard of the Secession (for so are they called) in Scotland. Per- 
haps your information may have been only by the roar of male- 
volence. We are accused of ignorance and bigotry. That we 
know too little, is too true ; that some may be too narrow-minded 
and bigoted may be equally true. But we little deserve these accu- 
sations from those who are most liberal of them. But if you should 
condescend to answer this with a few lines, and if you desire it, in 
my next I would endeavour, as far as I could, to give you the true 
state of the secession, and religion, and the cause of truth among 
their hands. Then I will show how far these charges are just. 

I must beg, my much esteemed Sir, your excuse for my extreme 
prolixity. It was after very long hesitation that I ventured to write 
you at all. However, after once beginning, with the greatest plea- 
sure, and insensibly I run out this length ; and should gladly do the 
same at another time, were any thing I can say in the least agree- 
able to you. I am not impudent enough to beg a place among your 
correspondents. That honour would be too great for me ; and 
perhaps your circle will already be enlarged enough. But if your 
other more important avocations would for once permit you to 
return a few lines, they would be esteemed a very high favour. 
You are the first I ever wrote to with whom I have not a personal 
acquaintance ; only real regard and the highest esteem would have 
prevailed on me. I would be glad to hear if you are publishing 
any thing, and on what subjects. Does the number of CaJvinists 
increase in the Church of England ? Are the doctrines of grace 
attended with any remarkable effects where they are preached ? 
Is there a friendly correspondence and harmony among such as are 
reputed Calvinists ? Is Mr. Haweis still alive, and where ? Is 
Mrs. Newton still living, and well ? A few hints relative to these, 
or any thing else remarkable with you, and also to hear of your 
own personal welfare, would exceedingly oblige me. I sincerely 
wish you much Divine assistance in your great work. 



528 



ME. WM. BARLASS TO THE REV. JOHN NEWTON 

Rev. and very dear Sir, 

YOUR letter, with which I was duly favoured, gave me the 
greatest pleasure. I know not how much I am obliged to you for 
cheerfully accepting a correspondence with me. Self-conceit 
never once would have whispered that I deserved it. As to your 
condition, I beg leave once for all to assure you, that I did not say, 
and never can say, the half of what I thought : but rather than lose 
such a valuable correspondent, I shall endeavour strictly to observe 
this condition, though it will be hard enough, for in every thing it 
will hold true, that out of the abundance of the heart the mouth 
will speak, and the pen will write. I hope, however, any thing- 
said did not offend delicacy. Mrs. Newton's welfare makes me ex- 
ceedingly happy. I sincerely wish she and you may be long spared 
for mutual blessings and comforts to one another, and to the country 
about. If I had known she had had a sister so near, I certainly 
would have been acquainted with her, though good breeding should 
have suffered a little. I was in the East Country not long before 
I wrote you last. I then hinted my design of leaving Paisley, which 
my heart was much set on, but through the importunity of friends 
I condescended to stay some time longer. How long I cannot say. 
This way I cannot get near Anstruther till harvest, when I shall, 
with the greatest pleasure wait on Mrs. Cunningham. Would like 
to hear of Mr. Haweis getting the better of his complaint. I esteem 
Mr. Haweis. Every town where Christ has a friend, will get a 
visit on his account — then happy Olney, where so many real Chris- 
tians live and pray, and where Mr. Newton is ! Am very sorry 
that you have no views of proceeding in the history — if they might 
be told, would like to know the reasons. Would like the rest of the 
letters published as soon as possible. When I wrote you last I had 
not seen any hymns. I have since seen a specimen in the third 
edition of Omicron's Letters. They please me much. I am happy 
to tell you that your works are very much sought for and read 
since I wrote last. 

I am very glad that you are disposed to inquire into the princi- 
ples of Seceders, and if it were in my power I would be particularly 
glad to offer you some hints, which might be of use to give you 
some notion of the difference between the Burghers and Anti- 



529 



burghers. It will be necessary in the first place to say something 
of the Secession testimony. It is a testimony against the manner of 
settling religion in Scotland at the Revolution. Then the Lord 
wrought a wonderful deliverance for us, but we sadly misimproved 
it. It is a branch of Presbyterian principles, that the government 
of the church by Presbytery is the only form of government that 
Christ has appointed in his house ; being equally removed from 
lordly domination, and from popular disorder. But by the act of 
settlement, Presbytery was established in Scotland upon this prin- 
ciple, that there is no fixed form of church government appointed in 
the word of God ; that several forms of it may be agreeable to the 
Scripture, and that Presbytery was preferable in Scotland only for 
a political reason, because the most agreeable to the genius and 
inclinations of the people. This is one reason why Seceders dis- 
approve of the manner of settling religion at the Revolution. Pres- 
byterians look upon the intrinsic power of the church as an invalu- 
able trust committed to her, which she is never to give up to the 
greatest prince, or the greatest prelate, under heaven. It is a 
power of preaching the word, of exercising discipline and govern- 
ment without being accountable to the civil magistrate. The 
church, according to the principles of Presbyterians, knows no 
head besides Christ. But at the Revolution the intrinsic power of 
the church was in part given up to the king, in regard that he, or 
his commissioner, were allowed by that settlement to specify the 
time and place for the meeting of her assemblies. It is obvious, 
that this renders it easy for the magistrate to impede or interrupt 
the proceedings of her judicatures. Seceders think it necessary to 
testify against this, in order to hold fast the liberty wherewith 
Christ has made them free. Besides, Seceders hold it to be a duty, 
enjoined by the word of God, for a people in their social capacity, 
whether many or few, to enter into a public oath and covenant, 
avouching the Lord to be their God, to walk in his ways, and to keep 
his statutes, and his commandments, and his judgments. This was a 
moral duty under the Old Testament, enjoined upon moral grounds, 
and therefore is of perpetual obligation. This duty was quite 
neglected by the Church of Scotland after the Revolution, though it 
was a piece of reformation she had attained to in former times. 
Seceders complain of this in their testimony — complain that the 
church rather went back, than set forward in reformation. 

67 



530 



Many things fell out afterward which furnished too much matter 
of testimony. Seceders testify against the union between the two 
nations, because the support of the Church of England, with her 
hierarchy and all her ceremonies, is an article of it. When Pres- 
byterians gave their consent to this article, they consented to sup- 
port what, according to their professed principles, is contrary to 
the word of God, and consequently sinful. 

Presbyterians look upon it as a very distinguished privilege of the 
church of Christ, that the people have a right to choose their own 
pastors — to try the spirits whether they be of God. But the Church 
of Scotland was deprived of this right by the act restoring lay 
patronages : and her courts of judicature, instead of seeking the 
repeal of this act, have promoted the execution of it in all its rigour, 
disregarding the complaints of the people, and deciding every con- 
tested settlement in favour of the patron's pretensions. In- 
stances of this could be mentioned, which would amaze you. The 
people of a parish not far distant struggled in the keenest manner 
against the presentee for seven years — at last he was settled, and 
like many others, commenced stipend gatherer. By the by, pa- 
tronage has always been reckoned a greater grievance, and more 
sensibly felt in Scotland than England. The people had been 
always accustomed to choose their ministers. A presentation has 
been such an odious thing here that scarcely ever one good man 
accepted it. 

Seceders testify against the decision of the General Assembly 
about a book called the Marrow of Modern Divinity, which no 
doubt you will have seen ; they have no peculiar attachment to it, 
as if it were a standard. Many good Seceders have never seen it. 
But they think it their duty to adhere to several important doc- 
trines, which were either openly condemned or darkened by that 
assembly, such as, the freedom of a believer from the law as a cove- 
nant of works ; his freedom from a slavish spirit ; the particular 
appropriation of faith ; the free, unlimited, unconditional offer of 
Christ in the Gospel to sinners of mankind as such, the uncondition- 
ality of the covenant of grace, &c. &c. The assembly condemned 
these truths in the year 1721, if I mind right. This is a very ma- 
terial part of the testimony of Seceders. The controversy was 
much the same with that which happened soon after the Revolution 
among the Dissenters about the city of London, 



531 



As the judicatures of this church were forward in condemning 
these truths, they were as backward to censure the erroneous. 
They have, at times, though their crimes were great, been dis- 
missed with little censure, or rather commendations. A volume 
scarcely could contain an enumeration of particular instances. Two 
were much taken notice of, as they soon followed the condemna- 
tion of the above truths in the Marrow, happened about the 
beginning of the secession, and were among the first of the kind 
that took place in the Church of Scotland. The first instance was 
that of Mr. Simson. To say nothing of his opposition to the 
great doctrines of the Gospel, he was a bold subtle Arian ; and yet 
was dismissed after a very long process with only a suspension from 
his teaching as divinity professor. The other was of Mr. Campbell, 
professor in the university of St. Andrews. This man boldly 
avowed that self-love was the sole motive of all virtuous and reli- 
gious actions. The assembly approved of Mr. Campbell's explana- 
tion of his opinion with regard to the motive of virtuous actions 5 
which was, according to him, not the glory of God, but our de- 
light in it. 

It was the conduct of the judicatures which brought on the 
secession. Mr. Ebenezer Erskine having testified with an honest 
freedom against the corruptions of the church, particularly against 
an act of assembly, 1732, vesting the right of electing ministers, in 
heriters and elders, that is, in a small part of a congregation instead 
of the whole, admitting only some of the Lord's people to a privilege 
which he had bestowed on them all. Mr. Erskine having given so 
plain a testimony in a sermon before the Synod of Perth and Stirling, 
was rebuked by that court for speaking disrespectfully of the judica- 
tures of the church. Mr. Erskine protested against this rebuke, as 
putting a stop to that freedom that the ministers of Christ ought to 
use in testifying against the sins and corruptions of the times. He 
appealed to the assembly. The assembly appointed a commission 
of their number to take cognizance of the affair. In short, Mr. 
Erskine, with two other ministers who joined with him, were sus- 
pended by the commission from the exercise of their office. 

Conscious of being engaged in a good cause, these ministers could 
by no means submit to this unjust censure. The consequence was, 
that they were in fact cast out of the church, and were obliged to 
form themselves into a Presbytery, for the exercise of those power* 



532 

of teaching, of discipline, and government, which our Lord Christ 
had committed to them. Thus the secession was a matter of neces- 
sity ; it was brought about rather by a providential train of events, 
than in consequence of any formed design of those who were the 
instruments of it. The Associate Presbytery, (for that was the 
name they assumed) published, in 1738, their Act and Testimony, 
in which they reckon up many of the grounds of the Lord's con- 
troversy with the church and the nation. 

The ground of the secession was not merely that the judicatures 
of the church persisted in their positive corruptions, but also that 
they obstinately refused to pay any attention to those pieces of 
reformation which had been formerly attained, particularly in that 
remarkable period of the history of the Church of Scotland, be- 
tween 1638 and 1650. The example of our forefathers, at that 
time subordinate to the Scriptures of truth, was the model which 
the Associate Presbytery had constantly in view. On this plan 
they drew up a confession of sins, public and personal, acknow- 
ledged the obligation of the solemn covenant that had been entered 
into by our fathers, and framed a bond suited to their own situa- 
tion, in which they take the Lord for their God, they take Christ 
for their Saviour, his righteousness for the only ground of their 
hope, his word for their only rule, and his Spirit for their guide, and 
bind themselves by oath to serve him from a principle of gratitude 
and thankfulness, and particularly to cleave to the testimony they 
had engaged in against the errors and corruptions of the times. 

The ministers first entered into this bond, and then they pro- 
posed to admit the people of their respective congregations to join 
in it. This resolution led the ministers to inquire whether the 
people were involved in any oaths inconsistent with the bond. In 
consequence of this inquiry one of the ministers moved, at a meet- 
ing, in 1744, that the religious clause of some Burgess oaths 
should be taken into consideration. About this time their number 
being considerably increased, they divided themselves into three 
Presbyteries, subordinate to their general meeting, which took the 
name of the Associate Synod. In 1746 there was a great deal of 
reasoning in the Synod, on the religious clause of some Burgess 
oaths. The clause is in these words, " I profess and allow with 
my heart the true religion presently professed within this realm, 
and authorized by the laws thereof." The Synod passed an act. 



533 



declaring that this oath was inconsistent with the bond they had 
entered into, and with their present state of secession from the 
church established by law. The ministers who were afterward 
called Burghers, from their defence of the Burgess oath, entered 
their protest against this decision of the Synod. Their opposition 
increased, till it brought on a separation between the parties, so 
that there are now two different bodies of Seceders ; each of them 
has its Presbyteries, and each an Associate Synod ; both pretend to 
adhere to the same testimony. 

With regard to principles, the Antiburghers adhere to the whole 
of the act and testimony published by the Associate Presbytery ; 
the Burghers charge it with errors and mistakes ; the Antiburghers 
testify against the manner of settling religion in Scotland at the 
Revolution ; the Burghers defend it ; the Antiburghers maintain 
the reasonableness of covenanting at present ; the Burghers deny it. 
In fine, the cause of all these differences is, that the Antiburghers 
hold the Burgess oath to be sinful, while the Burghers regard it as 
quite lawful. 

With regard to practice, the Antiburghers are pursuing the path 
which the Associate Presbytery had marked out ; but the Burghers 
have been going farther astray from it ever since they left their 
brethren ; they seldom take any notice of the act and testimony, 
and they never enter into the bond. 

Thus much for what I thought necessary to give you some notion 
of the secession, and the difference between the Burghers and Anti- 
burghers, which, in fact, is very great. I have been long, but 
could not make it shorter. 'Tis true I am an Antiburgher, but am 
not conscious of writing one word dictated by partiality. Though 
the account is badly executed, it is well meant, and may be firmly 
depended upon for truth. After all, I am afraid you will enter 
into the spirit of this controversy. The difference between the 
established church and the Seceders, and that again between them, 
is very great, and though volumes were written, it could not be 
taken up, unless a person were living in the country. 

I beg leave to write you one letter more on what may be called 
the interior police of the Seceders. You will understand it at first 
view. After that I shall contract my bounds. 

Mr. J n had been a little acquainted with Mr. Townsend. 

He had been fond of him, and thought him remarkably religious ; 



534 



he has since heard some things unfavourable and hurtful to his 
character ; he would wish to know how he is doing, and if his 
character is good. 

I know not if your books are entered or not. If it would be no 
hurt to the printers in England, I would cause them to be printed 
here. What we cannot have in London under 5s. is easily got here 
at 2s. If in the smallest degree against the London booksellers, I 
would be quite against it. I have only the interest of religion at 
heart. I would beg you to satisfy me in this particular. 

This letter is so silly and mean, that I am almost ashamed to send 
it to you. It puts me in mind of the prayers and other religious 
services I am daily trying to offer up to the Lord. What sad pieces 
of blundering work are they ! What with hypocrisy, heart-wan- 
dering, vain and sinful thoughts, Atheism, unbelief, stupidity, care- 
lessness ; what with legal confidence at some times, and slavish fear 
at other times, they are all covered over with blots. I send you 
this letter with all its defects and blunders, persuaded that candour 
and friendship will cover them all. Why should I not do the same 
with my poor tattered performances in religion ? Why should I 
not put them in Christ's hand, believing that his friendship will 
cover them, will recommend them, and make them come up with 
acceptance before God ? Christ is the best friend of poor sinners. 
Good news it is for us, that his friendship and his advocacy do not 
proceed upon any thing in us or done by us ; but only upon his 
own righteousness. He is our advocate, because he is our pro- 
pitiation. May the Lord interest us in both. 

I beg you would write me as soon as possible. Write little or 
much as is convenient. I would wish you to write a great deal ; 
but never neglect to write me, because you have not leisure to 
write much. 



MR. WM. BARLASS TO THE REV. JOHN NEWTON. 

I AM quite ashamed that I am so long in acknowledging 
your very valuable letter, which came duly to hand. It was really 
not in my power. I got it only a day or two before I went from 
home on business to Perthshire, from which I but lately returned. 



535 



I now return you my most sincere and hearty thanks. I acknow- 
ledge I rather wearied for your last. Not that at any time I would 
mean to hurry you, or ask an account of your silence. Far from 
that — I shall always be exceeding glad to hear from you when 
your writing will not be in the least inconvenient. Your apology, 
for which there was no need, was too satisfactory. We need trials ; 
and, thanks to Christ, we get them. Happy they who are ready to 
encounter the last enemy, and having done all to stand. All must 
die ; most die fools ; but there are a feAV who die wise indeed. 
Blessed death, to die in Him who is life itself! How glad was I to 
hear that your father-in-law lived and died in the Lord! Dear in 
God's sight was that saint's death, and well might he say, Thy ser- 
vant, Lord, I am, and will be to eternity. I have some faint thoughts 
what Mrs. Newton would feel upon the death of her dear father ; and 
I really feel much for her. It may seem enthusiastic ; but it is true, 
that I am as much concerned in Mrs. Newton's welfare as that of 
my nearest relations. Though it might be your loss, it was his 
exceeding gain ; the day of his death being better than the day of 
even his second birth. You tell me he was in extreme pain ; but 
the very moment that death executed the commission pain for ever 
ceased, and pining sickness uever touches more. He would be 
delightfully surprised to find himself out of the arms of his mourning 
daughter in the embraces of a set of kind and beneficent spirits, ap- 
pointed to convoy him to the heavenly mansions ! Luke tells us, 
that the beggar died, and was carried by angels into Abraham's 
bosom ; and this honour have all the saints. What unknown plea- 
sures would he taste in conversing with the natives of the better 
country ! What information would they give him of the manners, 
the privileges, the glories, and especially of the King of the country 
he was going to ! You justly observe that his death is not properly 
a subject for mourning. We are indeed apt to mourn at the death of 
even our religious friends, though undoubtedly we ought to rejoice 
that they have made such a happy change. They are safe in the 
harbour, while we are tossing on a rough and stormy sea ; they are 
in the land of long and everlasting joy, while we are wandering in the 
weary vale of tears ; they are perfectly holy and happy, while we 
are in perpetual danger from corruption within and from number- 
less snares and temptations without. It is Christ's will they should 
be in heaven, and why should we be against it ? He wants them 



536 



with him to behold his glory ; intensely to search into the vast ex- 
tent of it, to admire and praise, to rejoice and glory in it. 

We need not then sorrow as those who have no hope, but let us 
follow them who, through faith and patience, are possessing the 
promise. If we have grace in the bud, it will at length be blown 
into the full blossom of glory, and we shall soon join the large 
assembly of saints above, who have it for their unwearied employ 
to contemplate the fair Iminanuel. 

After all, to me, at least, death is an awful subject. Often, very 
often, do I shudder at the thoughts of launching into the world of 
spirits. 

My worthy Sir, let me frequently have a share in your prayers ; 
and when praying for me it will always be a suitable petition (it 
is a very comprehensive one) that the Lord would make me willing 
and ready to die. I must stop, and not weary you. 

I am quite happy, if the hints I sent you about the Secession 
were in the least satisfactory. Your letter was so long in coming, 
that I was afraid you might consider that what I wrote was some- 
way reflecting on Episcopacy, and so heartily despise writing. I 
was conscious that nothing of that kind was meant, and that simply 
a few facts were noticed. Pardon the ungenerous surmise, which 
arose merely from a fear of offending you. I might have known 
your spirit better. I can, with the utmost safety assure you, " that 
I like you every way as well as though you were an Antiburgher, 
like myself." I am very much obliged to you for the sketch of 
your sentiments, and earnestly beg your Commentary (as you call 
it) on every thing I write you, and as much new text as possible. 
Could you possibly think that any thing you write would offend me ? 
Perhaps I would be the last person living whom you could offend, 
especially when writing to myself. Much more need have I to 
" entreat you to bear with my weakness, and pass by it, if I have 
written any thing which should displease you." 

Sir, rather pity me, that I promised another sheet upon the 
Seceders. I may weary you ; and it is not so easy as might be 
thought to write about real religion in this country. It is easy 
telling you what profession there is, but it is not so easy to dis- 
cern the practice and reality. A stranger would be apt to suspect me 
of prejudice, were I to express my sentiments about real religion in 
the established church. There are many good men in it, at which I 



537 

greatly rejoice : yet I cannot help saying, that the number of faith- 
ful, diligent, evangelical ministers, and of holy, tender, humble 
Christians, comparatively is but small, very small. 

There are near one hundred ministers in the Antiburgher Synod. 
I cannot tell the precise number of Burgher ministers, but they are 
considerably fewer. Our congregations, upon an average, may be 
reckoned at four or five hundred examinable persons. They gene- 
rally consist of the lower or middling sort of people. Our clergy- 
men are, for the most part, maintained as decently as those of the 
established church. Each Synod has one appointed to teach di- 
vinity ; so that our students attend the universities only for the lan- 
guages and philosophy. We attend our professor the same number 
of years as they do at the universities, and are enjoined the same 
exercises, only we allot the Saturdays for prayer and conference — 
a thing known at no university. Those days we never think lost. 
Our present professor is a man of a most amiable character. He 
has a vast deal of solid sense, and speaks of things the most difficult 
in divinity with the same ease and simplicity as if it were of some 
common story. He has a most amazing acquaintance with the 
Bible, and is very religious. There is the greatest difference 
imaginable between his lectures and those delivered at Glasgow 
or Edinburgh. I know them all. 

In the establishment any person may prosecute studies who 
pleases. He is taken no notice of by the clergy till he offers him- 
self to some Presbytery for license. With us the case is other- 
wise. If a young man means to attend the college, he must ac- 
quaint the Presbytery under whose inspection he is ; the Presbytery 
then examines his knowledge, as to learning and religion, and en- 
courages or not accordingly. And, after a regular course at the 
university, when about to study, he has to undergo a second exami- 
nation before a committee of Synod. The most learned are gene- 
rally members of this committee ; for we have learned men. At 
this examination they are peculiarly strict as to real religion, and 
particularly as to the motives inducing them to study divinity. They 
are examined in the same manner a third time before license, and 
a fourth before ordination. Well do I mind the time when I looked 
upon this strictness as nothing but whim, bigotry, and Pharisaic 
precision, &c. ; but I have altered my mind. I now see the beauty 
and vast utility of it, and am convinced that all, in a human way. 

68 



538 



depends upon our licentiates, and therefore the Synod cannot be 
too strict. These may seem small things, but perhaps it is in 9 
great measure owing to them that — 

One thing among us is very comfortable ; for, from the one side 
of the kingdom to the other, our ministers preach all as with one 
voice. As to doctrine, they are entirely the same. Religious peo- 
ple in the establishment have to pass this and that parish, and to go 
some three or four, before they can be sure of food for their souls. 
Among the Seceders there is no need for this. One minister may 
be weaker than another, both in grace and gifts, but even the 
weakest aims at being evangelical, and the most are truly so. 

As to their manners, (language and delivery I mean,) some have 
more of the unaffected simplicity of the old Scotch Presbyterian, 
while others affect more of the fashionable and polite air, though it 
does not always succeed with them. I have often observed these 
less attentive to the matter of their sermon ; and their manner leads 
the more ignorant to admire the man rather than the sentiment. 
Hence, sometimes the silliest preachers are the most popular at first, 
though in a course of years a man is generally esteemed according 
to his real merit. The amiable and godly Mr. Hervey has, to be 
sure very innocently, hurt a great many preachers here. They will 
attempt (and a needless, hard task it is) to imitate his poetic prose, 
and they only get some high-sounding vocables ill enough joined. 

Reading sermons is very frequent in the establishment, but never 
has appeared in the Secession. In the Kirk indeed it prevails most 
among the fashionable, careless Arminians. It is a practice uni- 
versally hated by all serious people here. 

MR. WM. BARLASS TO THE REV. JOHN NEWTON. 

Rev. and dear Sir, 

I WISH I could tell you, weeping, about the low state of reli- 
gion in the Secession. There is great ground of lamentation. We 
have been highly favoured. We have the Gospel in great plenty and 
purity. But we have brought forth wild grapes. There has been 
a long time of outward peace and quiet, and we are in general fallen 
into much insensibility. Deadness, wordly-mindedness, unthank- 



539 



fulness, and want of Christian love are diseases, alas ! too prevalent 
among us. Love to God is not properly evidenced by delighting in 
his word and ordinances. Yet the Lord has not forgotten to be 
gracious. Christians at times have reason to say, that as they have 
heard, so their eyes have seen it, and their hearts felt it in the 
cit} r of our God. There is no congregation among us, wherever I 
was acquainted, or as lar as I can learn it from others, in which there 
are not some who give evidence of being born from above. The 
good Shepherd is daily bringing some into his sheepfold, and feed- 
ing those whom he has already brought in, though not in such num- 
bers or in so remarkable a manner as he sometimes does. And 
who are we, that we should despise the day of small things ? In 
every congregation there are a good number of praying societies. 
In some places our ministers will not baptize a man's child, unless 
he brings a line-testimonial from the society whereof he is a mem- 
ber. This obliges them to commence members, and attend. This, 
however, is not the case in all congegrations. A society seldom 
consists of more than six, and seldom more than twelve, members. 
They meet once a week, and continue generally near three hours. 
Two or three questions on practical religion are discussed, and 
two or three members pray. This duty is sometimes peculiarly 
owned of God ; members talk ; Christ draws near, and opens up 
the Scriptures ; their hearts begin to burn ; and, when warm, they 
pour them out to Christ. 

The communion is celebrated in some of our congregations twice, 
and in some but once, a year. This, perhaps, is seldom enough : 
but the loss is quite made up another way. Our people have fre- 
quent opportunities of joining in the neighbouring congregations ; 
so that a person in health, if he has a desire, has, at least, an oppor- 
tunity of joining six times a year. Persons, indeed, in the high^ 
lands are an exception. In every congregation a fast is observed 
the week before dispensing the sacrament. Always two, and some- 
times three, sermons are preached the preparation Saturday, and 
two on Monday. This has long been the custom in Scotland. No 
sensible person among us will insist that these are indispensably ne- 
cessary ; but as few real Christians but will allow that they are 
highly beneficial, we have great crowds attending on these occa- 
sions ; and though, " what went ye out for to see," would be a hard 
question to many of us, yet a number will always come hungering 



540 



and thirsting for the food of their souls, and they are nut sent empty 
away. Their sweet experience tells them, that the Lord is not a 
barren wilderness or a land of drought. The wicked world may 
laugh at it ; yet 1 think it ought to be acknowledged to the praise of 
our kind Redeemer, that much good has been done on such occa- 
sions in this country. Each of our ministers has the assistance of 
his brethren at the sacrament. There are always five or six of his 
nearest neighbours with him. The variety of gifts, when a number of 
ministers are met, I think is often a blessing. When any person wants 
to communicate, who has never done it before, he has to converse 
privately with his minister, who examines him as to his knowledge, 
faith, &c. ; and if satisfied with him he reports the same to his ses- 
sion, to see if they are also satisfied, &c. All who communicate 
receive tickets (or tokens, as they call them here) from the session 
constituted. This prevents confusion. With us no persons im- 
moral or scandalous are admitted. Every session endeavours, 
through Christ's direction, to separate between the precious and 
vile ! and takes all possible care not to give that which is holy to 
dogs ! But, alas ! in the establishment they fail egregiously here. 
Among us baptism is never dispensed privately, but always in pub- 
lic, after teaching. No person can have his children baptized, but 
who, in the judgment of charity, we can admit to partake of the 
Lord's Supper. They are seals of the same covenant. All of- 
fences are considered in proportion to their nature. The session 
takes cognizance of a cause, and if necessary, then the Presbytery, 
from which, at times, there lies an appeal to the Synod, which 
meets twice a j^ear. 

There are two things, which I dare say may prejudice even the 
religious and sensible part of the people in the Church of England 
against our Scotch Presbyterians, their uniformly asserting the Di- 
vine right of Presbytery ; and the aversion they have on all occa- 
sions shown to Episcopacy. As to the first, I assure you we do 
not (at least none of the sensible and judicious will) assert the 
whole form of Presbyterian government, as we exercise it, is of 
Divine institution. We only hold that the leading lines of it are 
warranted by Scripture, such as the purity of Christian ministers, 
the power of the church to convene in assemblies to oversee and 
regulate matters, and to preserve unity and harmony under their 
care. This I should think would greatly soften our principles on 






541 



that head to the candid. As to the aversion to Episcopacy, com- 
mon among religious people here, especially Seceders, I cannot say 
but they often carry it too, too far. But let it be considered what 
sort of an Episcopacy the Scots got a taste of in the last century. 
How much blood was shed. What dreadful tyranny was used to 
introduce and establish it ! What profligate lives did both the 
bishops and lower clergy lead, and how bloody were they ! With 
pleasure I except from the last my favourite Leighton. What a 
valuable, religious, sweet, and simple writer is he. I am quite 
enamoured with his works. By the by Bishop Leighton never 
could enter into the views of his brethren. He bore with them, 
prayed for them, tried to reclaim them, but at length was obliged 
to leave them. He entirely left them, I think, twelve years be- 
fore his death. Indeed the West of Scotland is stored with marks 
of prelatic vengeance. I know many good and worthy men in your 
church abhor these cruelties as much as we can do, but it is hard 
to bring the common people here to think so. Another thing 
which helps to keep up the aversion, is the account of our trading 
people, when they return from England. They bring down but 
sorry enough accounts of the lower order of your clergy. Now, 
to hear of a drunken clergyman, or one accustomed to swearing, 
appears (as it really is) a terrible thing to our people. Though 
many of our corrupt clergy here are very far from adorning the 
Gospel by their walk and practice, yet, except in rare instances, 
they preserve outward decency. They indeed act not like Chris- 
tians, but, as we sa} r , they act like gentlemen. The Episcopals 
who are still among us, are far from endearing the scheme or party 
to us. We have some meetings of them in our trading towns. 
They are here divided into Jurants and Non-Jurants. The Ju- 
rants qualify to the government, and are on the same footing with 
Episcopals in England. The Non-Jurants, so called, because they 
will not qualify, are avowed friends to the old wicked cause of the 
Pretender. They are rank Arminians, if not Socinians. They 
have little learning, and less holiness. I am very well acquainted 
with nine or ten Non-Jurant clergy, and never could leave their 
company without praying, From such ministers, may the good 
Lord always deliver Scotland. Providence seems to be working 
ruin to their scheme very fast. 



542 



But I must stop ; 1 am running on without knowing whether you 
will think one word worth your reading. 

You know not if any town of its bulk be equally favoured as 
Olney. In one respect I am entirely of that mind, for you are 
there. Paisley is very highly favoured of the Lord. There are 
two legally established ministers in it. Both on the Gospel plan. 
Each of them preaches three times on the Sabbath, and one of them 
every Thursday evening. The Burgher minister preaches three 
times every Sabbath. The Antiburghers as often, and always on 
Thursday evening. They visit from house to house, and examine 
their people publicly every year. 

If you wanted particular information about any thing, you might 
mention it, and as far as lay in my power I would endeavour to 
satisfy you. However, I heartily agree with you, when you say 
that we can employ our time and paper to better advantage than 
by disputing about these points of government, &c. Yes, let us 
begin, and try to write about Christ, and our subject will never be 
exhausted. He is the best subject for letters of friendship. You 
can never do me a greater kindness than commend Christ to me, 
and me to Christ. 

I think I would give all the world for such a measure of faith as 
you have attained ; but why say that, since I ask it so little of 
Christ, whose gift it is. Alas ! I have a sad, deceitful heart ; it is 
peculiarly deceitful. I often own my wickedness and worthlessness, 
but am not sure that there is not a great deal of pride in my seem- 
ingly humble acknowledgment of unworthiness. But I still wish 
to pour out my heart to you, just as if I had known you all my life. 
Pardon my freedom, my worthy Sir. I like you very much, and 
very much like to confide in you. I am constantly doubting 
whether I have an interest in Christ. Unbelief is strong, and I 
dare say aided by Satan. Complain of these enemies to your, and, 
I humbly hope, to my God and Father. 



543 



THE REV. JOHN NEWTON TO MR. WM. BARLASS. 

My dear Friend^ 

I hoped to have answered your favour of the 5th November 
sooner, but even now I break through almost indispensable engage- 
ments. Were I only to consult my inclinations, I could almost 
weary you with letters. Whenever I delay, I wish you to impute 
it to any cause rather than negligence. 

Your farther account of the state and aims of the Secession is 
very acceptable to me. Be assured my heart is with you and your 
brethren, and more especially with those, who, like you, can look 
over the pales of an enclosure, and rejoice in the Lord's work 
where he is pleased to carry it on, under some difference of forms. 
For myself, though I am sure I am where his own hand of provi- 
dence placed it, and had reasons which I trust he approves, for 
exercising my ministry in our establishment, yet I do not consider 
myself as appropriated to any party ; and had the openings of his 
providence so guided me, I believe I could, with equal cheerfulness, 
have served him either in the Church of Scotland, or among the 
Seceders, and been very well content, without either hierarchy or 
surplice. My chief difficulty would have been to join with any, 
who are for confining the church of Christ within their own limits. 
From the imperfect accounts I had of the Seceders, before I was 
pleasured with your correspondence, I was led to think they were 
blameable in this respect ; but I have now abundant reason to be 
satisfied, that some of them, at least, are far otherwise minded. I 
suppose it may be on your side the Tweed as it is on ours. We 
have bigots (good men I hope in the main) of all denominations, 
and a few of a more enlarged spirit, who, while they follow their 
light, and wish to approve themselves to their own Master, are 
willing to receive others, as He receives themselves, without doubt- 
ful disputations, and consider the exercise of mutual love and for- 
bearance, as among the brightest evidences, and fairest fruits of 
grace. 

I do not wonder that Prelacy appears in a very unfavourable 
light in Scotland, as the principal characters who laboured to settle 
it there, and the general strain of their conduct, would have dis- 
paraged the cause of the truth itself. And even at present, the 
general appearance of the established Church in England, can hare 



541 



nothing in it very inviting to spiritual persons, who have not ac- 
quired some previous good will to it by education. But I believe 
this is not owing to its outward form, but to the want of the Gospel, 
and to the absence of the Holy Spirit, whose influences are only 
found concurring with the declaration of his own truth. I believe 
if all our bishops were such men as Leighton or Bedel, and all our 
parochial ministers experimental preachers of the grace of God. 
the constitution of the church would be found noway to interfere 
with the general edification of the people ; and without the in- 
fluence of the good Spirit, and ministers filled with faith and grace, 
it signifies little whether the outward administrations of church 
matters be in the hands of bishops, or synods, or general assemblies. 
The Jewish church service was formed upon a confessedly Divine 
institution ; the place, the temple, the seasons, the sacrifices, the 
priesthood, were all, by express direction from the Lord. But 
when they lost sight of spirituality, and rested in outward services, 
in vain they said, The temple of the Lord are we, when the Lord 
of the temple had forsaken them, and declared himself displeased 
with his own appointments. 

At Olney, (and it is much the same in all the parishes where the 
Lord has placed awakened ministers) we are Eccelesia intra Eccle- 
siam. I preach to many, but those whose heart the Lord touches 
are the people of my peculiar charge ; and though I have no au- 
thoritative jurisdiction over them, yet the Lord gives me that weight 
by the word of the ministry, that they are, in general, as much un- 
willing to grieve me, as if I was armed with the plenitude of ecclesi- 
astical power. Indeed I desire no power as a minister, but what 1 
derive from the power of the word upon their consciences. I do 
not seem to rule them, but when my desire is known it is seldom 
crossed, and I believe many of them could not sleep in their beds if 
they thought they had displeased me. And though I have not a 
positive right by my office as a clergyman, to exclude any from the 
Lord's table, yet he has been pleased so to enforce what I have 
said from the pulpit, that few come thither without my approba- 
tion. Perhaps there are not many assemblies in the kingdom 
where there are fewer come to that ordinance, whom the minister 
would wish absent, than at Olney. So that without any explicit 
discipline, the end which discipline should aim at is, in a tolerable 
degree , answered. On the other hand, my superiors in the church, 



545 

leave me at full liberty to preach and manage, within my own 
parish, as I please. The bishop usually comes into the neighbour- 
hood once in three years, the archdeacon annually. At those 
times I wait on them, answer to my name, dine with them, and 
then return home. And this is all the weight of church power that 
I feel. Except for about four days in three years, I know no more 
of a superior, than if I was an archbishop myself. 

The above was written about a fortnight since, I hope I shall 
now be able to finish the sheet. I am much obliged to you for 
your very kind sentiments respecting me and mine. Mrs. Newton 
would be glad to have opportunity of thanking you here for her 
part. It would give me great pleasure to see you, but if we do not 
meet in this life, a time, or rather an eternity, is coming, when all 
the chosen race shall meet around the throne. We shall then be 
perfectly intimate, and perfectly of a mind. Not a cloud to weaken 
our light, not one infirmity or mistake to cause the smallest jar in 
all the numerous assembly. Then there will be no call or room 
for the exercise of mutual forbearance. All will be harmony, joy, 
and love. The song of the redeemed on high, loud as from num- 
bers without number, sweet as from blest voices, will be ever new, 
ever singing, and not one jarring discordant note shall be heard. In 
the present life we have need of patience, but there we shall have 
nothing to try us. Our Lord could free his people, if it were his 
will, from sin and sorrow upon earth, as perfectly as in heaven. 
But our troubles and difficulties are occasions which he appoints, 
for the proof, growth, and manifestation of his grace in us, and 
likewise of making his love, care, tenderness, and power, more 
manifest to ourselves. In like manner, he could remove every 
prejudice, and give equal degrees of light to all his people, so that 
there should be no difference among them either about doctrine or 
discipline. But were this the case, their uniformity would not afford 
them such opportunities of approving their obedience to him, and 
their love to each other, as they may draw from their lesser dif- 
ferences. But alas ! remaining corruptions, and the subtlety of 
Satan, operate so strongly, that the sheep of Christ think they do 
him service, by worrying and tearing one another. Alas, when 
self fights in holy armour, and the cause of our own unsanctified 
passions is honoured with the specious name of the cause of God 
and truth, then religious zeal is seen in all the senses the original 

69 



546 



bears but the good sense, and breathes forth indignation, envy, and 
wrath. Then Satan is tranformed into an angel of light, and men 
suppose themselves to be men abounding in duty, in proportion as 
they depart from that spirit of love, which is the chief criterion 
and characteristic of the religion of Jesus. I remember a passage 
somewhere in ancient history, of a battle fought in the night ; both 
parties were resolute, many were the slain and wounded on both 
sides, both congratulated themselves on the mischief they had done 
to their opponents — at length the day broke, and turned their joy 
into sorrow. They then found to their confusion that their animo- 
sity had been wholly owing to fighting in the dark before they 
had made proper inquiry, for though they had mistaken each other 
for enemies, they were friends and allies, engaged in the same 
cause, and had been weakening each other for the advantage of the 
common enemy. Alas, when we have done with this state of dark- 
ness, and come to acknowledge each other in the light of glory, 
were shame, regret, and remorse, compatible with that state, many 
of the Lord's people would have room enough for grief, upon a 
review of their conduct while here, to reflect how they once 
treated many of their brethren, who were equally dear to Him as 
themselves ! 

Blessed be his name, he thinks better of us than we do of one 
another. He knows our frame, pities our weakness, and multiplies 
to us the pardons which we daily need, and will not hear or receive 
our mutual accusations. But they are happiest who are favoured 
with most of that mild, merciful spirit, which shone in all his con- 
duct when he was conversant upon earth. 

Death, as you observe, is a solemn subject, and the dying hour 
will be a solemn hour. In our common trials, we derive some 
support and encouragement from our past experience. But no 
part of our past experience can help us to form a right conception 
of what it is to die ! It will be a perfectly new circumstance, quite 
different from all we have known before. In vain we employ our 
imagination upon this point ; we can perhaps in some measure 
realize to our thoughts the moment before death, but how we shall 
feel, and to what we shall be introduced, the moment afterward, is 
inconceivable. There thought fails, the mind shudders, and starts 
back, as from the brink of a precipice. That wonderful union be- 
tween soul and body must be dissolved, but at present the soul is 



547 



at a loss, how it will manage when deprived of those organs, which 
have hitherto been the inlet of all its perceptions. But faith gets 
over these difficulties. Though none of our departed friends re- 
turn to tell us how it is, Jesus, our best friend, has died before 
us, and for us. He has taken away the sting that nature fears. The 
death of his saints is precious in his sight ; the time, the place, the 
manner, every circumstance belonging to it, is already appointed 
by infinite wisdom and love ; and he has promised to be with us. 
When we approach very near Jordan, we shall see the ark of the 
covenant in the waters to keep them low till we are passed over. 
Abraham went forth, not knowing whither he went, it was enough 
that he knew whom he followed. This will be our case, dying will 
be the last, the highest, the crowning act of faith. And though our 
curiosity is not gratified as to particulars, yet we know, in general, 
that to be absent from the body is to be present with the Lord. 
We shall then instantly see him as he is, and we shall then be like 
him and with him for ever. Isa. lx. 18 — 20. Is not this a consum- 
mation devoutly to be wished ? The Lord help us to die daily, and 
to live every day as though it were to be our last : to live while 
we do live, and fill up the hours as they pass in his service, doing 
all we do for his sake. The rest we may cheerfully leave to him, 
who will be sure to do all things well. 

I wish you in your next to help us to form an idea of your per- 
son and situation. Is it an impertinent curiosity, or the effect of 
regard, that we want to know whether you are tall or short, fat or 
lean, married or single, of what age, and how long you have been 
walking Zionward ? In these points, and twenty other et casteras, 
you may gratify us if you please, when you have leisure. I am 
sorry to return you but one sheet for two ; but if I waited for 
leisure to fill another, you would think me too long in acknowledg- 
ing your kindness. I have some thoughts of tacking a few hints 
together for the press, to persuade Christians (if possible) to love 
one another, for the truth and the Lord's sake, to suspend their 
hostilities about forms, and to unite, heart and hand, against their 
common foe. If the Lord enables me to accomplish my purpose, I 
will endeavour to give you notice. In the mean time, I beg you to 
pray for me : I am a poor creature, very far from deserving the 
favourable opinion you entertain of me, but I hope I am daily 



548 



crying for mercy, and that, though I am poor and needy, the Lord 
thinketh of me. We join in love. Remember me to your friends, 
and believe me to be, 

Your very affectionate and obliged, 

JOHN NEWTON. 

Olney, 13th Jan. 1778. 



J/JR. WM. BARLASS TO THE REV. JOHN NEWTON. 

Begun February 25, 1778. 

Rev. and dear Sir, 

YOUR last came regularly to hand in course of post. I 
am obliged to you for your letters, but it is cold to say only I am 
obliged ; it is vastly below the truth ; I have a thousand obligations 
to you. When I wrote you at first, I considered you as a very 
great man, for whom I had a very great regard ; but I was afraid, 
and studied to write well, and I dare say studied myself out of any 
little sense I have. If I be afraid, and think, the vein of natural 
thought is cut, and I am done. I shall still consider you as a very 
great man ; but, at the same time, my real friend, partial to myself 
and what I write, bearing with myself, and excusing all my faults. 
As much as possible I will lay aside every consideration which 
would be a check on my freedom in writing ; and without aiming at 
elegance, a thing I am noway master of, shall write every thing I 
wish to communicate just as it occurs, and whenever I err shall 
rejoice to be corrected by you. And if any thing drops from my 
pen, which in the least degree may offend you, be assured it is 
quite contrary to my inclination. 

In my last I had not room to thank you for your catalogue of 
books. It was rather wrong in me to trouble you in this matter, 
but I was anxious to know your favourite authors, and, if possible, 
get myself formed on the same plan. Some of the writers whom 
you mention I have never seen ; but I admire the most of them. 



549 

Witsius and Owen have been my principal authors since I had auy 
sense at all. I have read the most of both their works, though not 
all. I am peculiarly fond of those pieces of Owen's which were 
written near his death. As they say of some bird, I think his song 
was sweetest when nearest the last. I would not be thought by 
this to speak against any of his works. Far from that ; they are all 
sensible and sound ; but in his first publications he rather makes 
too great a show of learning, and borders on what we call pedantry. 
But the period in which he lived excuses him in part. I have 
often thought it pity that there were not more of Witsius's works 
translated into English for the sake of unlettered people ; only 
there are few that could do him justice. It would be very difficult 
to retain his spirit in a translation, which is not done in our English 
copy of his Economy ; and though this is best known in this country, 
I cannot help thinking but some of his other works are equal if not 
superior to it. A little learning is a dangerous thing, and a person 
who has just got a smattering of it is apt to think that if a book be in 
everybody's hands it can scarce be worth his while to meddle with 
it ; to this cause I ascribe my not reading R. and E. Erskine's Works 
when I had opportunity, and since my sentiments were a little rec- 
tified I never could get time In this country these men's writings 
have been very useful among common people. I cannot account 
for it, but I have rather an aversion at religious memoirs in general, 
though Halyburton's are an exception ; they are the most judicious 
and scriptural of any I ever saw, and in their department merit an. 
equal place with his Insufficiency of Natural Religion, and the Essay 
on Faith, annexed. I would like to know your sentiments about 
this book. I am not well acquainted with the French language, 
and as ill with their writers. Hence I know nothing of Quesnelle 
and Nicolle. I have seen some excellent quotations from a Treatise 
against that nursery of wickedness, the Stage, by Nicolle ; this, and 
chiefly your recommendation, have excited my curiosity to see him. 
It would be no compliment either to Jonathan Edwards or you, to 
tell you that I agree with you in giving him the laurel for divinity 
in this century ; though some of his books are so laboured that my 
poor narrow head, when stretched to the utmost, can hardly follow 
him. He has undeniably proved original sin, and for ever cut thr, 
sinews of Arminianism. I have read Witherspoon and M'Laurin, 
and admire Leighton. Till your recommendation of Gurnal I had 



550 



never read a page of hiin. I have since read the whole, and aia 
perfectly in raptures with him. At the best it is but a needless sup- 
position, and I hope will always remain so, but were I confined to 
one book besides my Bible, I dare say GurnaPs Christian Armour 
would be my choice. I never saw such a variety of subjects so 
religiously bandied in so little room. I have no fault with him but 
one, and that perhaps wholly owing to myself. He seems to me, at 
times, to be rather too well acquainted with his enemy, and to find 
him where scarce any but himself could have discovered him ; and 
to blame him rather too much. To be plain, my worthy Sir, for 
some time past I have turned my attention a good deal to Satan's 
temptations ; I cannot say I know any thing about them ; and Mr. 
Gurnal would seem to unsaint every one who is unexperienced in 
this point. It has been matter of serious thought to me, when 
hearing serious exercised Christians talking as familiarly of Satan's 
plan of conduct with them, as I can do about the conduct of my 
bosom friend ; and when reading Gurnal, what way they came to 
such a fixed knowledge about his temptations, and what way I was 
quite ignorant of them. But after all, 1 cannot say that ever I was fool 
enough absolutely to wish or pray, that he might have liberty or 
power to cultivate an acquaintance with me, either as an angel of 
light or darkness ; for I believe his light is equally ill meant, as his 
hour and power of darkness, and equally dangerous. I would beg 
you with the greatest earnestness to tell me in your next if you 
think that every believer, at all times, is more or less tempted by 
Satan, and what way a person may know him and resist him. Do 
you think that at times he may tempt a person to believe that he 
is not meddling with him ; and that if he sin, it lies wholly at his 
own door ? When he finds one thinking that it is almost impossible 
for a finite spirit to operate on other spirits in close union with 
bodies, do you think he greatly tempts them to think it impossible; 
in order behind the screen to carry on his designs to advantage, 
and with greater success ? Do you think that in general his temp- 
tations are suited to a man's taste and turn of mind ? I hope to 
receive more satisfaction from a few sentences of yours about these 
things than from a multitude of volumes. Your letters never fail to 
satisfy and refresh me. 

My writing about the authors you mentioned proceeds entirely 
from gratitude, and a desire to tell you my mind, to please myself, 



551 

and not to edify you. I am covetous in my correspondence with 
you, and am sure I will receive all the advantage. I am fond to 
excess of Trail's three volumes, and Bishop Hall's writings, his 
controversial excepted. I have not read many of the Scotch 
writers, and can say little about them ; but I dare say Boston's 
Works have been of greater use among common people here than 
all other books together. Some of his pieces have gone through 
eighteen or twenty editions. Mr. Hervey's Works had a great run 
here, and they are daily throwing off new editions of them. I am 
very fond of his Letters ; they breathe a spirit of religion and 
meekness, which I would wish every Christian possessed of. Ex- 
cuse my curiosity in wishing to know how Weston-Favel is now 
situated for the Gospel- Is Mr. Hervey's successor of the same 
principles with himself, and is religion flourishing in that corner ? 

If you meet with any new publication that pleases you, I beg 
from time to time you would recommend it. A few hints relative 
to the plan of studying will be acceptable ; I would wish to be en- 
tirely under your direction, for in this view I am entirely a novice. 

I shall rejoice to hear that your thoughts on love among Chris- 
Jans are published ; and till then it shall be my daily prayer that 
the Lord the Spirit may direct your heart and pen, and at length 
crown your labours with abundant success. Were we to view the 
outward appearance of things, we could have but small, if any hopes, 
of succeeding ; but he who commands to prophesy to dry bones can, 
with the greatest ease, make them live and love. This should en- 
courage us where visible appearances are against us. A quotation 
from Trail's 3d vol. page 208. Religion at present, to be sure, is 
very low ; but it has been lower. Christ has but to speak the. 
word, and all the enemies of the church will fly before him as 
scattered dust before the roaring wind, and the church herself will 
grow and flourish like a spreading bay. Many deliverances Christ 
has wrought, and many he will work. His war shall be ended 
with glory ; and his success, though slow, is always sure. Let us 
be hearty in the cause as well as Christ, and give full evidence 
that if his enemies live it is entirely contrary to our inclination. 

It is no hard matter to persuade men to be indiiferent about all 
religious controversies, and some have been too successful this 
way ; but it is very difficult to bring people from Gospel princi- 
ples to love all men, and especially the household of faith. Under 



552 



pretence of recommending charity, some would have us equally re- 
gard Arians, Socinians, Arminians, and Calvinists, provided they 
have a sort of sober walk ; but we have not so learned Christ. As 
soon may we expect the stream to run when the fountain is dried 
up, or the building to abide firm when the foundation is torn away, 
as Gospel holiness to flourish without Gospel truth. Paul, who so 
earnestly exhorted the Corinthians and others to love and harmony 
among themselves, and entreated them not to raise up a spirit of 
contention about matters of lesser moment, was exceeding warm in 
the cause of truth, when he saw some, such as the Galatians, depart- 
ing from the foundation. It would be happy for Christians if they 
had more of that discerning spirit by which he was guided ; they 
would then know how to proportion their zeal ; when to apply 
severe, and when more lenient medicines. Yes, my worthy Sir, 
proceed, and may the Lord bless you in your attempt to bring 
Christians to love and unity. The church and the world would 
both be gainers. Such a beautiful harmony would engage the at- 
tention of others ; they would be induced to believe that the head 
and founder of such a loving and well-regulated society must be a 
very extraordinary person, that his claims to a Divine mission are 
just, and that he really came from God. The love and unity of all 
saints would be an evidence of the truth of Christianity, as it shows 
its Divine power and efficacy, and sanctifying influence. Then the 
world would believe that Christ was sent of God. Seeing the 
effects of the religion of Christ upon the sincere professors of it, 
the men of the world have been often struck with a conviction of 
Christ being the sent of God, and of the truth of this religion ; nay, 
some, through this means, have been taught by the Spirit of grace 
the saving knowledge of Jesus. "But after all, the love of saints will 
never be perfect till the great day, when all the members of Christ's 
mystical body shall be gathered together in one ; then their unity 
will be completed, and displayed in the fairest light ; then they will 
be freed from all their enemies and imperfections, and the world, 
and themselves, shall know assuredly that the Father loved them 
as he loved Christ. 

Pardon one paragraph more about Seceders. You hint that 
your only difficulty would have been to join those who are for con- 
fining the church of Christ within their own pale. I am not igno- 
rant that this heavy charge has often been brought against Seceders ; 



553 



but I assure you they are wronged exceedingly. It has grieved 
me to see not a few of that denomination too narrow in their views, 
and ready to speak too harshly against others : but I never met 
with one who entertained or would avow such an antichristian sen- 
timent. It would be strange indeed if we were to think the church 
confined to ourselves. This would make Christ's little flock little 
with a witness ! ! I hope God has a great number of hidden ones 
in different nations, under a variety of denominations, who when 
gathered together will make a glorious company. This is a cloudy 
and dark day, and the flock of Christ are much scattered and hid ; 
but they are all under the tender loving care of the good Shepherd, 
and none of them shall be lost. It would be glorifying to God, and 
happy for themselves, if they were more united ; and for my part 
I look upon every review of real godliness, among whatever party, 
as working towards that union, and though it will never be perfect 
here, yet if there was a great deal more of the power of religion 
there would be far less noisy contention about the form of it. A 
believer is still a brother, whatever name he may be distinguished 
by - r and all the saints are precious in God's sight, whether called 
Lutheran, Calvinist, Episcopalian, or Presbyterian. 

Let every man be persuaded in his own mind, is a noble rule. I 
know not how it is, I think myself no bigot, and yet I cannot adopt 
the sentiments of those men, however much I esteem them other- 
wise, who regard the various forms of church government con- 
tended for, as all equally agreeable to the Scripture, or equally con- 
ducive to the desired end : neither dare I regard with a total indif- 
ference the doctrinal questions which are agitated among them who 
hold the foundation. And yet believe me, dear Sir, it gives me the 
same pleasure to hear that souls are gathered to Christ among you 
as if it were among ourselves. If God be glorified, Christ preached, 
and souls be saved, I do and will rejoice. I assure you, I wish to 
regard the interest of no party any farther than it is the interest of 
Christ. I wish to know the truth as it is in Jesus ; to know it in 
its purity, without any mixture of falsehood. To know the truth as 
it is in Paul or Peter, or in the most eminent saint that ever lived, 
is to kuow it in the streams only, where it may be mingled with 
some corruptions, but to know the truth, as it is in Jesus is to know 
it in the fountain where it is absolutely impossible error can ever 
come. Engaged in the search of truth, I would never wish to ask 

70 



554 



how it is in this or the other great and good man, but how it is in 
Jesus. 

I am glad to hear that you have such an agreeable, obedient, and 
thriving flock at Olney, and that you have liberty to manage them 
as yon are directed by the word, and are not forced to be submis- 
sive to the will of man. It is a great mercy to you and your people 
that you have so little to do with superiors. How would some of 
the good old doctrinal Puritans have rejoiced in such an indulgence ; 
when alas, they could not obtain it! I have not the least doubt but 
yon will see this blessing coming from one infinitely superior to your 
superiors, and daily ascribe to him a tribute of praise, and use 
yoor liberty for the glory and interest of the dear Redeemer. 

As you observe, books are printed on worse paper in Scotland 
than in England, so that the money can scarcely be saved. Reli- 
gious books are always the worst printed here, because they are 
chief v bought by the common people. Books of history, trade, 
agriculture, philosophy, &c. &c. are little worse printed here than 
in London. Your Narrative is certainly almost out of print. I 
commissioned a few dozens from London, but they could not be got ; 
neither could I find them in Scotland. I had one copy of my own, 
which I lent to some friends, from one it passed to another, so that 
I could scarcely get it back. It wandered almost half a year that 
way, but at length I have given it to the printer. I think it a pity 
but there were a letter added to it, informing people of your entry 
upon the ministry, and a number of other things. It just breaks 
people's hearts to find you had made application to be put in orders, 
and had met with a refusal — and they all cry, O ! what came of 
Mr. Newton at length. If you would agree to it, I think another 
letter would be of the highest advantage. The Narrative I think a 
most excellent preface to your other works* and therefore have 
begun with it. If the Lord spare me, I hope all the rest will be 
published in order. I never will desire you to hurry yourself, but 
for this, and other reasons, I would beg a letter from you at farthest 
within six weeks. 



555 

THE REV. JOHN NEWTON TO MR. WM. BARLASS. 

My dear Sir, 

I THINK I have already prepared you not to expect long 
apologies, even for too long silence. I love you dearly ; prize 
your correspondence, and am sorry I cannot write more frequently. 
Let this suffice. It gives me real pleasure that I can now sit down 
to write to you. I should have been glad of the indulgence months 
ago. 

I believe the best method of answering your last favour will be 
to write notes upon the several paragraphs as they occur in course, 
though perhaps in this interval you have forgotten the particulars, 
and may have here and there some difficulty to recollect the refer- 
ences. I could write a long note indeed upon what I first meet 
with — your very great mistake in considering me as a very great 
man. If we could have a personal interview, I think you would 
presently be undeceived. Your mistake, however, has done me 
good. A whole quire of invective from an enemy could hardly 
have given me so keen a sense of shame. The Scripture assures 
us that our hearts by nature (like coin from the same mint) are all 
alike, and I hear my fellow-Christians complain of evils similar to 
what I feel, and they have the same right with myself to be be- 
lieved. Otherwise I seem to have reason to conclude there cannot 
be one upon earth (who knows the Lord) so inconsistent, so evil as 
myself. There is indeed a large, (and as I have been ready to 
think with you) sometimes a needless, display of erudition in some of 
Owen's works, but it is chiefly when he has the Socinian contro- 
versy in view. The Socinians of his day were not such superficial, 
flimsy writers as their modern disciples, but men versed in all the 
branches of learning, the minutiae of criticism, and the subtleties of 
logic or sophistry. He undertook to ferret them out of all their 
lurking-places ; he was qualified for it, and succeeded. I believe 
this was the principal reason of his method in his commentary on 
the Hebrews, and some other of his works. But I cannot charge 
him with pedantry. And he seems always to have aimed at the 
edification of plain people, intermixing something savoury and expe- 
rimental in the midst of his arguments. Allowance likewise must 
be made for the mannc of the times in which he lived. In point 
of arrangement and neatness, and avoiding superfluities, our age is 



556 



certainly improved ; but I believe we are rather losers by what is 
called our good taste, for writers now are mere essayists, and fall 
in general far short of the depth, accuracy, and fulness of such men 
as Owen, in searching a subject to the bottom. I thought I had 
given you my opinion of Halyburton on Natural Religion, &c. ; I 
think it a masterpiece, one of the most able performances I ever 
met with, but I suppose is most read by those who stand least in 
need of it. If there be such a thing as an honest, candid, inquiring 
Deist, I should judge he could hardly avoid receiving conviction 
from an attentive perusal of that book. But I am afraid there are 
very few who wish to be undeceived, and therefore few who will 
read it attentively. 

What you say of Gurnal reminds me to put another book in your 
Way, (I think the author was a countryman of yours,) Gilpin on 
Temptation. I think the perusal of it would throw light upon 
some of your inquiries. I have only room for a few brief hints. 
They that go down to the sea in ships, and do their business in 
great waters, experience hardships, and likewise see wonders, 
which people who live on shore have no idea of. Many of the 
Lord's people are comparatively landmen ; others are mariners, and 
are called to conflict a great part of their lives with storms and 
raging billows. I believe much of the variety of this kind is con- 
stitutional. We are at a loss to conceive of the invisible world, 
and the invisible agents belonging to it, but we live in the midst of 
them. But it seems to me that people of very delicate nerves, and 
those who are subject to what we call low spirits, are more acces- 
sible to this invisible agency than others. I am rather but a land- 
man myself, and know but just enough of some of Satan's devices 
to qualify me to lisp about them. And I account it a mercy, the 
Lord in compassion to my weakness has encouraged me to pray, 
Lead us not into temptation. Satan's power I apprehend is chiefly 
upon the imagination — his temptations may be considered under 
two heads, the terrible and the plausible. By the former he 
fights against our peace ; by the latter he endeavours to ensnare us 
in our judgment or conduct. The former are the most distressing, 
the latter not the least dangerous. The former are often the lot of 
humble, tender-conscienced Christians ; in the latter he has most 
success when we are careless and self-dependent. By the former 
he shows his rage and power as a roaring lion j by the latter hi$ 



557 



subtlety and address as a serpent or angel of light. His attacks iu 
the former way are so vehement, as when he fills the mind with 
dark and horrible thoughts, blasphemies, and suggestions, at which 
even fallen nature shudders and recoils, (which is the case with 
many,) that his interference is plainly to be felt. In the latter his 
motions are so insinuating, and so connatural to the man of sin 
within us, that they cannot be easily distinguished from the work- 
ings of our own thoughts. I suppose that when Ananias at- 
tempted to deceive Peter, he was little aware that Satan had filled 
his heart, and helped him to the lie. But Satan has a near and 
intimate connexion with the man of sin — the heart while unre- 
newed is his work-shop. Ephes. ii. 2. And it is the same with 
believers, so far as they are unrenewed. Therefore I believe he 
is never nearer to us, or more busy with us, than at sometimes 
when we are least apprehensive of him. We have no clear ideas 
of the agency of spirits, nor is it necessary. The Scripture says 
little to satisfy our curiosity, but tells us plainly that he is always 
watching us, and desiring to sift us as wheat. I believe we give 
him no more than his due, when we charge him with having a 
hand in all our sin. I believe he cuts us all out abundance of 
work. But the other kind of temptations in which people are 
rather passive, though tney often think themselves compliant, it is 
not appointed for all believers to feel, at least not frequently or in 
a violent degree. A fine general representation of them, we have 
in that part of the Pilgrim's Progress which describes Christian's 
passage through the valley of the shadow of death. Bunyan had 
been an exercised mariner in these deep waters, and he writes 
like one. As tempted souls go through the most distress, so they 
usually have the most affecting and striking discoveries of the wis- 
dom, power, and glory of the Lord, and acquire a sympathy for 
afflicted minds, and a skill in dealing with them, which cannot easily 
be obtained by reading books. Something of this skill may be ac- 
quired from a careful observation of others, but experience is the 
best school. This lesson is, however, so painful to flesh and blood, 
that we may be thankful if the Lord permits us to pass it over. I 
have had some little experience of these things, but my situation in 
Olney, amongst a poor, afflicted people, who, from a confined and 
sedentary employment, (lace-making,) are mostly affected with low 
spirits and nervous disorders, have made me something of a theorist 



558 

in the business, and I know not but I could write a volume upon it. 
But no words can adequately express the dreadful tempests some of 
God's dear children sustain. They pass through fire and floods, 
but he is with them, and therefore the floods cannot drown them, 
nor the flame destroy them. I doubt not but the severest part of 
Job's trials were of this kind. See likewise Ps. viii. 8. 

But I must write shorter notes, or my letter will be long indeed. 
Trail's three volumes are among the books I highly prize. 1 am 
acquainted with Durham, but never read Boston. Indeed most of 
my reading was before my admission into the ministry. The in- 
cumbent calls of my office, and a voluminous correspondence, &c. 
afford me but little time now. And the Scripture, which is always 
at hand, and expresses the substance of volumes in a verse or two, 
renders reading other books less necessary. Though I would 
always recommend to young men to read a good deal, provided they 
are so happy as to make a good choice. 

I believe there has not been a Gospel sermon preached at Wes- 
ton-Favel since Mr. Hervey's death ; nor can I hear that there is 
one spiritual person in the parish. His other parish of Collingtree 
is likewise now a dark place ; though there may be half a dozen 
people there who know something of the Lord. I preached twice 
a year at Collingtree for about ten years, but I am now quite shut 
out. Mr. Hervey's usefulness was chiefly in his writings. A few 
people in the neighbourhood profited by him, who, since his 
death, have mostly joined the Dissenters, but he never knew that 
one soul was awakened in the parish where he lived — though he 
was in every respect one of the greatest preachers of the age. As 
plain in his pulpit service as he is elegant in his writings. The 
Lord showed in him, that the work is all his own, and that the best 
instrument can do no more than he appoints. His own mother and 
sister lived with him ; his temper was heavenly, his conversation 
always spiritual and instructive ; yet he could make no impression 
upon them living or dying. 

I proceeded some way in the book I told you I was writing, but 
laid it aside in the middle, and have not resumed the design. I 
found in writing against controversy I insensibly caught the spirit of 
it ; though I was not angry, I was growing minute and dry. If the 
Lord please, I will begin again de novo some time, but I mean to 
limit myself to about the size of a sixpenny pamphlet. I hardly 



559 



expect to see prejudice give way every where, and Christians of 
all parties all loving each other fervently ; but I hope there are a 
few individuals of every party who will enter into the views of 
their Lord, and cheerfully express their love to all who love him 
in sincerity. 

I did not suppose that the Seceders, or any other spiritual peo- 
ple, confined the church of Christ within their own pale, by ex- 
press or positive declaration ; but, till I was acquainted with you, 
I thought the Seceders made a point of having as little communica- 
tion as possible in spirituals, beyond their pale. If you are a 
proper specimen of the body you belong to, I have reason to be 
ashamed of thinking so harshly of them. But as I ought not to 
have judged of the whole, by the very few who have occasionally 
fallen in my way formerly, so perhaps I should be in the other ex- 
treme, if I should now suppose the majority of them are like you. 
Indeed I believe all denominations, as such, abound with bigotry in 
favour of their own side, and that the ministers and private Chris- 
tians in each, are more or less freed from it, in proportion as they 
are favoured with more of the unction of the Holy Spirit, and as 
they have more opportunities of observing his work carried on 
amongst other parties. And perhaps the most catholic-minded 
Christian upon earth has more bigotry in him than he is aware of. 
To esteem all modes and forms of worship as equally agreeable to 
the Scriptures, or conducive to edification, or all difference of sen- 
timent amongst those who hold the head to be of no real importance, 
is quite a different thing. We have a right to judge and act for 
ourselves, and to follow the light we have received, and are only 
blameable when we censure or dislike others, only because they 
do not exactly see with our eyes, in matters which are not essen- 
tial. But I need not enlarge upon this point, nor could I express 
my own sentiments more satisfactorily than by transcribing what 
you have written upon it. 

I am indeed comparatively happy at Olney, in my ministry. 
Our lot is cast at a distance from the various winds of doctrine, 
which in many places occasion so much trouble and so many dis- 
putes, so that I have only to declare the truth, unmixed with con- 
troversy, about it. I could only wish for an outpouring of the 
Holy Spirit, to reveal the truths of the Gospel to many, who, 
though they are well content to hear them, and would hardly bear 



560 



to hear any thing contrary to them, are yet strangers to then- 
power and influence. Alas, a large majority of our congregations 
are, I fear, sermon-proof — they come to the house of God, and 
return like a door upon the hinges ; yet through mercy we have 
little or nothing of the Antinomian spirit amongst us. Very few, 
whom I do not think believers, are so far blinded as to think them- 
selves so, or have a desire to pass for such. They know they are 
not ; and if asked the question, will acknowledge, that if they die 
as they are, they must be lost. But, alas, they do not lay it to heart. 

As it is now pretty generally known that the Lord was pleased in 
his best time to answer my desire, and give me an entrance into the 
ministry, another letter added to the Narrative could hardly be said 
to give information upon that point. And the circumstances which 
led to my admission were too personal and uninteresting to deserve 
the attention of the public. Therefore though I am sorry to be 
backward to any thing you propose, I think any addition to the Nar- 
rative unnecessary, and that I have written enough already upon 
the subject of my insignificant self. 

I thank you for your friend Mr. Anderson's verses. I am pleased 
with his mention of me, so far as it gives me hope that he remem- 
bers me in his prayers. For the rest, as I hinted to you, a journey 
to Olney would soon convince him how much he overrates the poor 
curate there. If you look over the fifth and sixth letters of the 
Narrative, you will judge how I ought to be affected by the hand- 
some things which you and your friend are pleased to say of me. I 
trust I have tasted that the Lord is gracious, and that it is the desire 
and joy of my soul to proclaim the power of that divine attraction 
which could draw so vile a wretch to himself — of the mercy which 
could pardon such a sinner, and extricate him from such a state of 
wretchedness and misery. O if my heart were not still vile be- 
yond expression, the commendation of the whole universe could have 
no other effect than to cover me with blushes and confusion. Ah ! 
dear Sir, what would you have thought of me had you seen me when 
I lived at the Plantanes ? The sight of me would have been offen- 
sive to your eyes, and my speech would have struck you with horror. 
Miserable and despicable in every view — pinched with want, and 
(he common mark of scorn and insult, my whole wretched amuse- 
ment and pleasure, seemed to lie in blaspheming the name and per- 
son of Jesus, and in feeding my imagination with schemes of wicked- 



561 



aess which I had not opportunity to perpetrate. And now it seems 
I am to be compared with my namesake Sir Isaac. The Lord has 
since given me a name and a place among his children, favoured me 
with the friendship and love of many of his most honoured and ex- 
cellent people upon earth. And 1 have reason to thank him likewise, 
that he has given me an habitual recollection of those past dreadful 
scenes ; so that there is seldom a day of my life in which my thoughts 
are not led back to my former state of estrangement from him, and 
that pre-eminence of wretchedness into which my sins plunged me. 
I hope he has often sanctified this review, to abate in some measure 
the force of the temptations I have been since exposed to, to think 
myself something. If he gives me a liberty in preaching, or enables 
me to write a letter to please a fellow-worm, should it not suffice to 
keep me from being elated, to remember that I am the same person 
who once delighted to treat him as an impostor, to rank him with, or 
upon the comparison below, Mohammed ? or to think that some of 
my unhappy companions (as I have reason to fear,) perished in their 
sins, who had just cause to charge the ruin of their souls to my ac- 
count ? For Satan himself, had he been upon earth in a bodily 
shape, could hardly have been more industrious in tempting to infi- 
delity and profligacy than I was. 

You have kindly sketched me out abundance of employment. I 
.need not now complain for want of subjects, if I had but ability and 
leisure to fill up your plans. But if you were here a few days, a 
better knowledge of me and of my situation, would convince you how 
unable I am to answer your desires. Judge by this one instance. 
I have longed to thank you for your last letter from the day I re- 
ceived it, and yet almost five months have elapsed before I could set 
about it. Do not imagine by this, that my time is incessantly taken 
up with business of real importance. I hope I am not quite idle. 
But alas ! as I grow in years an indolence grows upon me ; I cannot 
do as I would, nor even as I once could. 

The letters I have thoughts of publishing, will be real corres- 
pondence — letters of friendship — returned to me by friends for that 
purpose ; some of them written more than twenty years ago. I be- 
lieve there will be two volumes of them — I suppose they will contain 
the substance of the little the Lord has taught me upon a variety of 
subjects, but very few points in detail, as not one of them was pen- 
ned with the most distant view to publication, 

71 



562 



I have likewise upwards of three hundred hymns, which I pur- 
pose to prepare for the press in the course of the winter, if the Lord 
spares me so long and favours me with health. If I live to see these 
two designs completed, I believe I shall try to retrench my pen, 
and apply myself more closely to the word of God and prayer. For 
I have more reason than Mr. Hervey to be ashamed that I have 
written so much and read so little — and have read so much of other 
books and so little of the Scriptures. 

I could hardly believe my eyes when I read your age. Twenty 
years and a half! O you are highly favoured! I was as old before 
I quitted the chair of the scorner. May the Lord preserve your life 
and health, and bless your studies. I hope he has much for you to 
do. It is an honour and a favour that he has so soon admitted you 
into his interior school — I mean the school of the cross. My short- 
sighted regard would wish your trials to be very few and very light. 
I can venture, however, to promise that you shall not have one too 
many or too heavy. He will do you good, and enable you to do 
others good by them. You will find your strength according to your 
day, and all shall contribute to enlarge your experience of his wisdom, 
power, and goodness. You are his, and not your own, therefore he 
has a right to put you in any situation which he sees most condu- 
cive to manifest his glory, and to do him service. And he is rich 
enough to make you abundant amends for all you can suffer for his 
sake. Be of good courage, and he shall strengthen your heart. 

I must draw towards a close — other occasions will soon call me 
away. Write as often as you please : we love to hear from you. I 
will write as often as I can. Give my love to Mr. Anderson, Mr. 
Jameson, and all your friends. As I have little more upon my mind 
to offer in prose, I will annex two or three hymns to fill up the pa- 
per. I have a right to truth wherever I can find it, and some 
things in the Classics, though absurd as they were first applied, are 
beautiful and comfortable when Christianized, and directed to their 
proper objects : with this view, I have parodized two or three odes 
of Horace. If you and your friend Mr. Anderson approve the hint, 
I wish you to pursue it. 



563 

THE POWER OF GRACE. 

Hor. lib. 4. Ode 3. Quern ne Melpomene. 

1 HAPPY the birth when grace presides, 

To form the future life ! 
In wisdom's paths the soul she guides, 
Remote from noise and strife. 

2 Since I have known the Saviour's name, 

And what for me he bore ; 

No more I toil for empty fame, 

I thirst for gold no more. 

3 Plac'd by his hand in this retreat, 

I make his love my theme ; 
And see that all the world calls great 
Is but an empty dream. 

4 Since he has rank'd my worthless name 

Amongst his favour'd few, 
Let the mad world, who scoff at them, 
Revile and hate me too. 

5 O thou ! whose voice the dead can raise, 

And soften hearts of stone, 
And teach the dumb to sing thy praise, 
This work is all thine own. 

6 Thy wond'ring saints rejoice to see 

A wretch like me restor'd^ 
And point and say, how chang'd is he, 
Who once defied the Lord ! 

7 Grace bid me live, and taught my tongue 

To aim at notes divine ; 
And grace accepts my feeble soug ; 
The glory, Lord, be thine. 



BEHOLD, I AM WITH THEE IN ALL PLACES, 

Hor. lib. 1. Ode 22. Integer vita;. 

1 THAT man no guard or weapon needs, 

Whose heart the blood of Jesus knows ; 
But safe may pass, if duty leads, 

Through burning sands, or mountain snows. 

2 Releas'd from guilt, he feels no fear, 

Redemption is his shield and tow'r ; 
He sees his Saviour always near, 
To help in ev'ry trying hour. 



564 

3 Though I am weak and Satan strong, 

And often to assault me tries ; 
When Jesus is my theme and song, 
Abash'd the -wolf before me flies. 

4 His love possessing, I am blest, 

Secure, whatever change may come ; 
Whether I go to east or west, 

With him, I still shall be at home. 

5 If plac'd beneath the northern pole, 

The winter reigns with rigour there ; 
His gracious beams would cheer my soul, 
And make a spring throughout the year. 

6 Or if the desert's sun -burnt soil, 

My lonely dwelling e'er should prove ; 
His presence would support my toil, 
Whose smile is life, whose voice is love. 



MAKE THY FACE SHINE UPON THY SERVANTS. 

Hor. lib. 4. Ode 3. Divis arte benis. 

1 SON of God ! thy people's shield ! 

Must we still thine absence mourn ; 
Let thy promise be fulfill'd, 
Thou hast said, I will return. 

2 Gracious Leader, now appear, 

Shine upon us with thy light ; 
Like the spring, when thou art near. 
Days and suns are doubly bright. 

3 As a mother counts the days, 

Till her absent son she see ; 
Longs and watches, weeps and prays, 
So our spirits long for thee. 

4 Come, and let us feel thee nigh ; 

Then thy sheep shall feed in peace, 
Plenty bless us from on high, 
Evil from amongst us cease. 

5 With thy love, and voice, and aid, 

Thou canst ev'ry care assuage ; 
Then we shall not be afraid, 
Though the world and Satan rage. 

6 Thus each day for thee we'll spend, 

While our callings we punue ; 



And the thoughts of such a friend, 
Shall each night our joy renew. 

7 Let thy light be ne'er withdrawn, 
Golden days attend us long ; 
Thus we pray at early dawn, 



I can hardly call these so much as an imitation ; I have taken or 
left, just as it suited me. But when Horace wrote his odes, he lit- 
tle thought how free I should make with him. Oh had he known 
Jesus, how would his heart have felt when he looked to him instead 
of Maecenas, as his Decus et tutamen, then he would have known 
where to have addressed that fine line, so sadly misapplied to Au- 
gustus, 

Cum tot sustineas ac tanta negotia Solus. 

And Virgil likewise would have forgotten Daphnis, and sung of the 
good Shepherd. 

Formosi preoris custos, fermosior ipse. 

I love to despoil the idols of their ornaments, and bring them in 
for the service of the sanctuary. I could wish some person better 
skilled in the Classics, and of more leisure, would extract all the 
beautiful lines they contain, which of right only belong to the Sa- 
viour, or his people. 

Have you read Ganganelli's letters ? They are, in my judgment, 
admirable. Doubly so, considering from what quarter they come. 
But I must break off. I seldom write such long letters as I do to 
you. Mrs. Newton sends her hearty love and best wishes to you 
Hopes you will see her sister. 

I am, Dear Sir, 
Your affectionate friend and servant, 

JOHN NEWTON. 

Olney, Bucks, July 10, 1778. 






566 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

My dear Sir, 

THIS comes to meet you or to wait for you at Anstruther, 
and will contain some brief answers to the several particulars in 
your last very acceptable letter, for fear any thing might prevent 
my writing if I deferred it till towards March. 

I congratulate you on your entrance into the ministry, and upon 
the trials as well as the encouragements you have met with. Both 
are necessary. The tongue of the learned, which can speak a word 
in season to weary souls, is only acquired in the schools of experi- 
ence and the cross. We must feel ourselves in order to feel for 
others. In this view our great Teacher and High-Priest is set forth 
to us, as one who learned by suffering, and as able to succour others, 
because tempted himself. I rejoice that you are determined chiefly 
to tell the people of Jesus Christ crucified, and to leave controversy 
and dispute to others. 

I compare the rules which have been, or may be offered, either 
to ministers or believers, to lasts for shoes ; they must be accom- 
modated to the foot, or else, though the shoe may look well, it will 
not set well. The rules of God's word, indeed, discover their Di- 
vine origin in this respect, that being founded upon an exact know- 
ledge of the heart of man, and the nature of his present state, they 
are applicable to all persons, times, and circumstances ; no real in- 
convenience follows from observing them, but the neglect of them 
is always of ill consequence. But the rules of men are too personal, 
partial, and short-sighted to deserve our notice any farther than as 
hints, which we may follow, or not, just as we find them suit. I 
should be glad to entrust you with my judgment, pro re nata, in any 
point which might occasionally arise. But to offer you such copious 
advice as you desire concerning the matter and manner of preaching, 
would not only be assuming too much, but would be acting contrary 
to my judgment and professed principles. I have formerly fettered 
myself by following other people's rules, and therefore ought not to 
shackle my friend by prescribing to you. You have the word of 
grace, the throne of graCe, and the Spirit of grace with you. Under 
this Divine direction, what passes within you and around you, will 
furnish you with better rules for your own management, than you 
could possibly receive from the wisest man upon earth, who wa« 



567 



apt exactly in your situation. Res> cztas, usus semper aliquid appvr- 
tent novi. 

The one question you have specified, rather surprised me as 
coming from Scotland ; where I thought written sermons were only 
of a late date, and even now only in use amongst those who, having 
departed from the great truths of the Gospel, are of course necessi- 
tated to live upon their own funds. I will so far answer it, as to tell 
you simply how I have been led. My first essay as a preacher 
was in the year 58, (six years before my admission into the esta- 
blished church,) in a Dissenting meeting-house at Leeds. I attempted 
it wholly extempore. But I thought I had my general and particu- 
lar heads very methodically ranged in my mind. I set off tolerably 
well, though with no small fear and trembling. But I soon feared 
and trembled much more, for after speaking about ten minutes, my 
mouth was stopped. I stared at the people and they at me, but not 
a word more could I speak, but was forced to come down, and leave 
the people, some smiling, and some weeping. My pride and self- 
sufficiency were sorely mortified, and for two years afterward I 
could not look at the place without feeling the heart-ach, and as it 
were saying to myself, Hie troja stetit. This disaster made me con- 
clude it would be absolutely impossible for me ever to preach with- 
out book. Accordingly I began to compose sermons at full length. 
The next time I was asked to preach, I did not feel much trepida- 
tion. I had my discourse in my pocket, and did not much doubt but 
I was able to read it. And I read it sure enough. But being near- 
sighted, and rather ashamed to hold up my notes in view, I held my 
head close down to the cushion, and when I began, I durst not take 
my eye off for a moment, being impressed with a fear that I should 
not readily fix it again upon the right part of the page. So that I 
hardly saw any body in the place during the whole time ; and I 
looked much more like a dull schoolboy poring over his lesson, 
than a preacher of the Gospel. I was not much less disconcerted 
this time than the former ; and applied to my notes, the poet's 
words, Nee tecum, nee sine te. At length the Lord put it in my heart 
to have a meeting for a few select friends in my own house on the 
Lord's day evening, which I continued for about the last three years 
I lived at Liverpool. And in these exercises, he was pleased in 
some measure to open my mouth. When I came to Olney, and long 
afterward, I used to write about as much as I have now written, 



568 

upon the texts before I preached ; but for some years past, I 'hare 
seldom written a page. Very often, I cannot fix upon my text be- 
fore I am in the pulpit ; and have frequently begun, when I have 
known no more what I should say, or how I should handle the sub- 
ject, than any of the people before me ; and this not of choice or 
through indolence, but of necessity. And at some such seasons, so 
far as I can judge of myself, I have preached to as much advantage, as 
if I had studied my sermon for a month. Various have been the me- 
thods my wise and gracious Lord has taken, to break down my spirit 
of self-dependence, and to hide pride from me. Of all the maxims 
I have met with about preaching, I most admire that of Luther, 
Bene precasse, est bene studii per. 

If my mind was in a right frame towards the Lord, I think I should 
not l)e greatly embarrassed if called to preach at five minutes warn- 
ing to the most respectable congregation. But often it is otherwise 
with me, and I am forced to venture, with my heart sadly out of 
tune. How often, and how justly might he stop my mouth, and put 
me to shame before the people ! But he is merciful. 

When you have read Gilpin on Temptation, you will, I think, be 
satisfied, that any attempt of mine or perhaps of any other person, 
to write upon the same subject, would be actum agere. He is one 
of the few writers, who leave those who would come after them 
very little to say. 

I am now busy in transcribing the hymns for the press. They 
will make a pretty sizeable volume, and if health and opportunity 
are afforded, I hope they will be published in the spring. As you 
will then see them all, I may fill up the paper with plain prose in 
the interval. The letters of correspondence, I think will not ap- 
pear till after the hymns. My letters to Mrs. N are not at 

all suited for the view of the public. 

I know not the law or rule about book property. If the right is 
originally in the author, I certainly never parted with mine. I do 
not mean to make any transfer of right, but you have my consent to 
do what you please with any of my books. The review was pub- 
lished upon a joint account ; though no formal agreement passed. 
As I never received advantage from it, I suppose the bookseller can 
have no right to interfere against a publication in Scotland. And if 
it might be (as you think,) useful to others, that is the profit I chiefly 
aim at in writing. I published six sermons (as intended for the pul- 



5teJ 



pit) before Iwas in orders, soon after I was refused upon my first 
application. These I suppose you have not seen — they are out of 
print. I have one copy, but know not how to send it to you. If 
you come hither you shall have it. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

My dear Friend, 

YOUR acceptable letter was written the day we left Olney 
and followed me to Leicester. This county, in which we purposed 
spending a month, was seven years ago a very dark land. But the 
Lord has since caused the light of his Gospel to shine at Leicester, 
here, and in three or four other towns. He placed Mr. Robinson 
at Leicester, a young man of Cambridge, whom he furnished with 
abilities, zeal, and meekness suited to the station. For as he was 
only curate at first, it seemed no easy matter so to obviate the pre- 
judices of an ignorant and numerous people, as to be able to maintain 
his standing, and at the same time to be faithful to their souls. But 
the Lord was with him, and therefore he prospered. And the Lord 
has since fixed him, and given him one of the five churches there for 
his own. He has been and is very useful ; preaches to large con- 
gregations, and there are a number of people who are turned from 
darkness to light, and walk worthy of the Gospel. 

This place fell to the lot of Dr. Ford of Oxford, whose name per* 
haps may have reached you. He was intimate with the late Arch- 
bishop of Canterbury, and was apparently in the high road to pre- 
ferment. But when the Lord revealed his Gospel to him, and gave 
him a thirst for the good of souls, those who thought to promote him 
to honour were offended. He expects to live and die Vicar of Mel- 
ton-Mowbray, and as this is all he has a prospect of, so I believe it 
is all he wishes for. He has a higher honour than the world can 
give — that of winning souls for Christ. I spent ten or twelve days 
at Leicester, and preached nine times in my way hither: I purpose 
returning thither again an Monday next, and hope to be at home by 
8th of May, calling at some intermediate places in rny way. I araj 
willing to sketch a hasty answer to yours while I am abroad. 

72 



570 



I am glad an acquaintance is commenced between you and An- 
struther ; I hope it will grow into a friendship ^profitable to them, and 
mutually agreeable. And if we are spared to see another year, I 
shall hope it will bring you to Olney. Even one year seems a long 
apace in future, though twenty years, when they are passed, appear 
but as a span. How often have I been weak enough to wish the in- 
terval away which stood between me and some pleasure I had ex- 
pectation of. I wish to be freed from this weakness, and therefore., 
though I long to see you, I will try to wait patiently from day to day 
till the time come. For I am well satisfied in my judgment that the 
Lord's time must be best. 

If I could prevent or cure your illness by a word or a wish, I 
would do it But perhaps my intention would be better than my 
judgment. For have I not good reason to believe that you will never 
be ill, when health upon the whole is best for you ? That we are 
well a single day is of the Lord's blessing ; and every indisposition, 
both as to the season, degree, and continuance, is of his appointment 
likewise. When he sees it needful to remind us of our frailty and 
our dependence upon him, he will do it. And when his gracious 
end in sending affliction is answered, he will remove it. Till then, 
means and medicines cannot remove what he lays upon us for good : 
then, though medicines and physicians have all failed, he will send 
his word and heal us. Happy state of them that love him ! Every 
changing dispensation is to them an effect of the same unceasing care 
and attention towards them. To his gracious care therefore I com- 
mend and entrust you, not doubting but he will give you reason to 
say he does all things well. 

I would encourage you by all means to aim at extempore preach- 
ing. The great difficulty seems to be owing to unbelief, and an un- 
due regard to self. Both of which are perhaps strengthened by the 
custom and example of those around us. We see that pleaders in 
the courts of justice, and speakers in parliament, can express them- 
selves with propriety and ease for an hour or two, or longer, on the 
subjects which they understand and have at heart. There are 
doubtless many merchants who could at a minute's warning and 
without premeditation, furnish out a long discourse upon the nature 
and advantages of commerce. I can see no reason why ministers of 
the Gospel should be the only people who must be necessarily con- 



571 

lined to notes and schemes ; or why, if we can talk upon other sub- 
jects, and declare what we have seen, heard, and felt in common life 
with liberty, we should be subject to a peculiar restraint with re- 
gard to those points which our experience and study are always 
conversant with. I should think the importance of the Gospel in 
itself, and our call and appointment of the Lord to preach it, would 
rather 'enlarge our faculties, and draw forth the fullest exertion of 
our powers, than limit their exercise. Why should a man who is 
continually attending to these things, and labours to be Totus in Mis, 
be always obliged to read the sentiments he has formed of them ? 
Besides, we have a promise of the Lord's presence and influence to 
assist, and in a degree to inspire us when we are simply devoted 
to his service, and are employed in it. There will be something of 
an awkwardness and hesitation at the first, like that of a person who is 
beginning to learn to swim, but habit and frequency will make it more 
easy. I do not mean, however, that we shall ever acquire by use, 
such a mechanical readiness as will free us from all difficulty. A man 
who has employed many years in making baskets or tables, is so far 
master of his work, that he is morally certain beforehand of success 
in his next attempt. I believe it may be so in a good measure with 
public speakers, whose business lies in temporals, and whose de- 
pendence is upon their own funds. But this kind of ability would 
not be desirable for a minister of the Gospel, because it would not 
be safe. Our dependence must be upon the Lord : we are strongest 
when we feel ourselves weak, and best qualified for service when 
most sensible that without him we can do nothing. He will fulfil 
his promise of assistance ; but then at times he may so far suspend it, 
as to make us feel that when we do well we have nothing to ascribe 
to ourselves. An extempore preacher is subject to mortifying dis- 
appointments ; and if at one time he comes down from the pulpit a 
little elated, and not at all displeased to hear the sermon spoken of; 
at another, he will wish to hide himself, and hardly bear to be looked 
at. At least this will be the case for a time ; and till the Lord by a 
variety of gracious and wholesome discipline, has in some good mea- 
sure broken the spirit of self, and made him indifferent what his fel- 
low-creatures think of him, provided whether he preaches with 
liberty or not, he has grace to be faithful. 

It may happen likewise, that when you have a very poor plain 
small congregation before you, you may speak with so much enlarge- 



572 



ment and pertinency, that you may be tempted to think your sermon 
almost thrown away upon them, and secretly wish you had had the 
Synod for your auditory, who would have been more competent 
judges of your performance. Afterward, if called to preach to a 
very respectable assembly, and when you are very willing to make 
good the expectations which report may have raised concerning you, 
the Lord may see fit to let you appear among them straitened, bar- 
ren, and confused. To these trials you will be always exposed, 
though you may not perhaps be often actually pinched with them. 
The Lord does not put us to needless pain. If we are preserved 
humble and self-abased, he will usually afford his presence in the 
work, and inspire us with a becoming confidence and freedom. But 
if self lift up its head, if pride creep in, if we go forth as if we were 
wise or good, leaning to our abilities, experience, and former ser- 
vices, then it is very merciful in him, by leaving us a little to our- 
selves to remind us what poor creatures we are. 

I write in the midst of continual interruptions. Was willing to 
send you a piece of a letter, if I could not write with my usual pro- 
lixity. With respect to conversing with the sick, I know of no rule 
comparable with that of James i. 5. I mean that circumstances are 
so various, that a proper judgment can hardly be formed, but upon 
the spot. 

Mrs. Cunningham complained to you that we are tardy in writing. 
And I complain to you of her, that she is at least equally guilty of 
the same fault. Pray admonish her the next time you see her. Of 
late, however, both she and I have been tolerably punctual. 

My dear is tolerably well. One view in our present excursion, 
was for the benefit of her health. I thought exercise, change of 
air, and objects, might be serviceable to her, by the Lord's blessing ; 
and I hope it will prove so. 

I must break off — we join in love — present mine to all your 
friends, who think kindly of me on your account. 

I am, Dear Sir, 
Your affectionate friend and servant, 

JOHN NEWTON. 

Melton-Mowbray, May 1, 1779. 



573 

THE REV. JOHN NEWTON TO THE REV, JVM. BARLASS. 

August 8. 
My dear $ir, 

How long have I been wishing to write to you ! At length 
the time I hope is come, at least to begin my letter ; but interrup- 
tions are so frequent here, it may possibly be some time yet before 
I can finish it. How different is my situation here from what it was 
at Olney ! O my beloved leisure, my sweet retirements, how 
should I regret your loss, if I was not checked by the thought, 
that the post I am in must needs be the best upon the whole, be- 
cause the Lord has assigned it for me! I am necessitated now to 
be often abroad, and when at home frequently taken up with visit- 
ants, so that I have little time for writing, or even for reading the 
good word of God. 

Mr. Culbert, (who by the by does not call on me so often as I 
could wish) informed me of your fall and your hurt, but gave me 
the pleasing assurance that you had received no injury, but what it 
was hoped a little time would repair. I long for a confirmation of 
this hope under your own hand. I was prepared to sympathize 
with you, by a fall which I had soon after my coming to this house, 
at my own door, which dislocated my shoulder, but the dispensation 
was sweetened with so many mercies, that I was not permitted to 
regret it, no, not for an hour. I trust you likewise found the grace 
of our Lord sufficient for you, and your strength made proportion- 
able to your day. May we both have reason to praise him for our 
trials, and to place them, as well as our comforts, in the list of his 
tender mercies. Nothing befalls us by chance ; the Lord was as 
near us, as attentive to us, when we fell, as at other times. How 
often have we gone out and come in in safety ; so often perhaps that 
we were apt to look on it as a matter of course, and the Lord saw 
that a little change was needful, to quicken the sense of our de- 
pendence upon him, and our gratitude for our daily preservation* 
Perhaps Satan was spreading some dangerous snare for our feet, 
and the Lord our keeper took this course to disappoint him. Or 
perhaps it was a mean of preserving us from some greater harm, 
which might otherwise have overtaken us. However, if we cannot 
assign the particular reason now, we shall know hereafter ; and at 
present we may be assured he doth all things well. My arm is 



574 



now nearly as well as the other, though there are a few motioas 
which it is not yet quite capable of with ease. In time it may be 
quite well; and if not, it is well enough for common use. The 
small remaining inconvenience will be sufficiently balanced, if it 
may be a standing memento, and sanctified to the making me atten- 
tive to the Lord's hand. 

The little disagreeables that occurred about the publication in 
Scotland, have been entirely surmounted and removed by the 
obliging attention of Mr. More, whose care and kindness deserve 
my warmest acknowledgment. My letters have been some time in 
the press, and I suppose will be published in about six or eight 
weeks ; there will be two volumes : I might I suppose have enlarged 
my collection to four or six ; but I think two volumes are sufficient. 

Yes, my friend, I am now in London — the last place I should 
have chosen for myself, but the Lord who led me hither has recon- 
ciled me so far, that I seem now to prefer it to the country. My 
apparent opportunities for usefulness are doubtless much enlarged, 
and here, as in a centre, I am likely to see most of my friends, who 
are fixed in different and distant places, but are, upon one occasion 
er other, usually led to London in the course of the year. 

While I was writing I was called away, and now, after an interval 
of nine days, I hope to fill and forward the sheet. It is a time of 
trial at Olney, but I believe there is a need be for it. I had pro- 
vided a minister to succeed me, but the people were infatuated to 
refuse him, though they knew him, and could not but respect him. 
Now they wish for him, but it is too late. His name is Scott, a 
neighbouring curate, whom the Lord was pleased to call and teach 
himself. I showed Mr. Culbert the narrative of his conversion, 
which he lately published by the title of The force of Truth. It is 
in my judgment one of the clearest, most striking, and satisfactory 
accounts of a supernatural change, that has appeared in print at any 
time, and I wish it may have found its way into Scotland. This 
man, however, the Olney people wished might not be their minis- 
ter. The Lord gave them their wish. They have another, who 
is in the list of Gospel preachers, but a very different man from 
Mr. Scott. They are not happy with him, nor can they be so. 
But they must bear their burden till the death of Mr. Browne, the 
vicar, who appointed him. Then I hope the Lord will give them a 



575 



proper shepherd again, and by that time I trust they will be pre- 
pared to receive and value such a one. They behaved, in the 
main, affectionately to me ; and I loved them so, that it was in my 
heart, and in my prayers, to live and die with them. But our pri- 
vileges were great, and the enjoyment of them for a long course of 
years without interruption, made them seem to too many as a mat- 
ter of course. Weeds sprang up — offences appeared. I hope it 
was in mercy to them, as well as a mercy to me, that the Lord 
removed me. They now feel the difference. Such, alas ! is the 
deplorable evil of the human heart, that we are prone to surfeit 
upon our privileges, and can seldom long enjoy our own wishes 
without hazard. This makes changes necessary, and under the 
management of our wise and great Shepherd, crosses prove com- 
forts, losses gains, apparent hinderances real helps, and the dark, 
dark cloud of disappointment brings us showers of blessings. 

I am wonderfully at peace in my new settlement, and I hope not 
unuseful. My lecture on the Lord's day evening is much crowded. 
My dispensation likewise seems to be peace. My congregation is 
made up from various and discordant parties, who in the midst of 
differences can agree in one point, to hear patiently a man who is of 
no party. I say little to my hearers of the things wherein they 
differ, but aim to lead them all to a growing and more experimental 
knowledge of the Son of God, and a life of faith in him. The phy- 
sician's business is with the body itself, how to preserve or restore 
health. The care of the dress, the knowledge of fashions, a skilful 
contrivance about the size, shape, or colour of the coat, is the bu- 
siness of the tailor. But I cannot submit to be a tailor in divinity. 
If I see my patients thriving in the power of godliness, I leave them 
to the Lord and their own consciences as to the form. 

My thoughts often make excursions north of Tweed, where the 
Lord has given me hearts and friends whom I probably shall never see 
in the flesh. But there is a day coming, when all the chosen race 
shall meet before the throne. O praeclarum diem ! indeed. May the 
prospect of it animate our pursuits, and spiritualize our aims. Yet, 
why do I speak of seeing each other ? We shall then see Jesus. 
See him as he is. Be like him, and be with him for ever. O prae- 
clarum diem ! we may say again. Who can state the disproportion 
between the light and momentary sufferings of the present life, and 



576 



the exceeding weight and eternal duration of the glory which shall 
then be revealed ? 

Adieu, believe me yours 

Sincerely, 

JOHN NEWTON. 
Charles's Square, Hoxton, London, August 17, 1780. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

Dear Sir, 

AFTER long wishing and waiting to hear from you, I was 
gratified about a fortnight since. The first thing upon my mind is 
to express my satisfaction, that the Lord has healed your broken 
bones. I trust the experience that dispensation gave you, both of 
your own weakness and of his goodness, will be long remembered, 
and of daily use. The Lord has doubtless a voice to us in those 
incidents which more immediately affect ourselves, and likewise in 
those things which happen to others, so far as they come under 
our notice. And not only your own fall, but the fall of the poor 
postilion, was for your instruction. Happy, if we could consider 
every event and occurrence in life as a messenger from him, to 
give us some farther intimation of his will, or some farther illus- 
tration of his word. We are always in his school, and might be 
always learning ; but we are too often ready to think ourselves out 
of school, and then, like heedless children, we think little about our 
lesson, as though, like them, we were only to learn by intervals. 
But the rule of our Master allows us no playdays or seasons of ab- 
solute vacation, and it is to our loss if we allow ourselves any. 
Could our eye and heart be fixed upon him from day to day, from 
morning to night, we should profit apace. We might learn not only 
in the closet, or in the sanctuary, but in the street, and upon the 
road. All the dispensations which we call extraordinary, are mer- 
cifully designed to recall our attention, to quicken our industry, and 
to advance our progress. And though some of them are at the time 
not joyous, but grievous, they are all equally good and gracious. 

I believe the Lord will, in his own hour, give you the habit of 
extempore preaching, which is as desirable in your situation, as it 



317 



isv in mine. For, perhaps, I preach more frequently than yon. 
To commit your sermons to memory must be a heavy burden in- 
deed ; it seems to me more inconvenient than reading them. And I 
think I could read with more spirit and probability of impressing 
the auditory, than if I repeated them by heart, as we commonly 
say, though in propriety I should rather call it repeating by head, 
for my heart would have but little concern in it. But if you will 
be an extempore preacher, you must risk, and even suffer, some- 
thing. You must not despise the day of small things, nor expect 
that liberty and compass in your service at first, which you may 
afterward, by the Lord's blessing, attain to. To him that hath,, 
that useth when he hath, more shall be given. When there is a 
competent stock of knowledge and ideas in the mind, and a person 
is not destitute of the gift of utterance, the chief hinderance and 
difficulty, as to extempore preaching, arises from an undue regard 
to self. That thought, What will my fellow-worms think of me 
and my performance, will be ready to stop our mouths. This you 
must pray against, and the Lord will deliver you from it. Ah, 
what a solicism ! Indeed, what high treason against our Lord 
are we often guilty of. We profess a zeal for his glory, and for 
the good of souls ; we know that we are charged with a message 
of the utmost importance, and yet are apt to be more concerned 
about the manner of delivering it, than for the success. If you 
were apprized that a person was coming to consult you in your 
study, about his soul concerns, it is probable you would not pen 
.down what you wished to say to him, and commit it to memory 
beforehand, but you would talk to him according to the view his 
conversation would give you of his case. And ? perhaps, what you 
would then say to a single person, with little premeditation, might 
be as useful and acceptable to a thousand, if they could hear it, as 
the most studious sermon you could compose. The Lord has 
brought you into the ministry, and given you a sincere desire to 
serve him in it. Depend upon him, therefore, so to bless your 
studies at other times, as that you may be enabled to speak for 
him in public with composure and discretion, and he will not dis- 
appoint you. An act of simple faith upon him, will give you more 
ability, than many hours rummaging for something out of your 
own stock. When we have the fountain of Kving waters running' 

73 



578 



close by us, why should we weary ourselves with hewing out 
broken cisterns ? 

Yet you may begin gradually. Continue to write your sermons, 
only abridge the quantity. When you have fixed your scheme and 
plan, as you proceed to write on the several particulars, leave 
room, sometimes under one head, sometimes under another, for 
such enlargement as the Lord shall afford you at the time of 
preaching. You will probably find some of these additions the 
most animated, acceptable, and noticed parts of your discourse. 
And this will encourage you to go on, writing less and speaking 
more. It is thus some people learn to swim. Man, by nature, is 
buoyant, and as capable of swimming as a duck. But people at first 
are afraid of the water, and think swimming is an acquired art. 
Whereas the chief art is, by practice to get rid of those fears, 
which, by bereaving us of confidence and presence of mind, make 
that impracticable, which would otherwise be easy. A young 
swimmer, surrounded with corks, as he stands ready to jump into 
the water, is an emblem of a preacher mounting the pulpit with his 
sermon in his pocket, or in his head. Yet I would: not hastily take 
the youth's corks away : let him begin so, by degrees he will ven- 
ture with less quantity of cork, and at length without any. Why 
should not preachers do the same, but be encumbered with their 
corks to the end of life. 

I would advise you likewise, as you have opportunity in houses 
and families, to read the Scriptures to a few friends in an expository 
way, not obliging yourself to explain or enlarge upon every verse 
in the chapter, but just to drop a hint here and there occasionally, 
as the thought offers to your mind, without any previous contri- 
vance or reflection. This will habituate you to the sound of your 
own voice, and you cannot conceive till you try, how imperceptibly 
and surely you will find the practice more and more easy. At first 
you may hardly know how to begin ; in a little time you may find it 
almost as difficult when to stop. Only remember, that while you 
use the means, your real actual help must come, not from the exer- 
tion of your own abilities, but from the Lord who made heaven and 
earth. Exodus iv. 10, 11. If your heart be right with him, you 
will first creep, then walk, then run, and sometimes you will mount 
as with eagle's wings. Think of pleaders at the bar, and speeches 



.079 



in parliament — these have no promise from God ; they lean to their 
own understanding. Yet how forcibly and pertinently will they 
speak for an hour or two, or more. And sometimes occasions so 
vary, and they meet with such unexpected terms, that we are sure 
neither their notes nor their memories could much help them. 
But they understand their subject, and they have it at heart, and 
are previously furnished with general knowledge, which they adapt 
to the present occasion. 

I am sure you have a competent fund, and by what I hear of you 
1 judge you are not tongue-tied out of the pulpit ; and therefore I 
doubt not, but if you earnestly pray and strive in this matter you 
will succeed. You have your fightings and your fears, especially at 
first, and they will sometimes return upon you. But, in the main, 
you will be approved as an able minister of the New Testament. 

JVec facundia deseret — nee lucidus or do. 

You will find something more on this subject, in Cardiphonia, 
lately published in two volumes, which I have desired Mr. Culbert 
to forward you, and beg your acceptance of in my name. 

My first essay as a preacher was in a dissenting meeting-house, 
at Leeds, in Yorkshire, in the year 1758. I do not know that I had 
a very overweening opinion of my own abilities ; I feared and 
trembled abundantly, but I was determined to set off extempore. 
I did so. I opened my discourse with a passable exordium, di- 
vided my subject into four heads, had subdivisions under each in 
my mind, and was beginning to think I should do pretty well. But 
before I had spoken ten minutes I was stopped, like Hannibal upon 
the Alps. My ideas forsook me, darkness and confusion filled up 
their place. I stood on a precipice, and could not advance a step 
forward. I stared at the people, and they at me. But I remained 
as silent as Friar Bacon's head, and was forced to come down re in- 
fecta. My two worst enemies, self and Satan, seized me at the 
bottom of the stairs. I hope the Lord has forgiven the abomina- 
tions of my heart, which showed themselves on that occasion. 

This experiment seemed, at the time, fully to convince me, not 
only of temerity, but that I was absolutely unable to preach ex- 
tempore, that I ever should be so, and that I might as well attempt 
to fly. I then began to compose, and my next essay (in another 



580 



place) was with a written sermon. I was not so much afraid this 
time, for I knew I could read if my eyes did not suddenly fail me. 
So I read them a sermon. The moment I began my eyes were 
riveted to the book, from a fear which got hold of me, that if I 
looked off I should not readily find the line again. Thus, with my 
head hanging down, (for I am near-sighted) and fixed like a statue, 
I conned over my lesson, like a boy learning to read, but I did not 
stop till I came to the end. I think I was rather more out of con- 
ceit with myself this time than the former. What was to be done 
next ? I had tried the two extremes to little purpose, and there 
seemed to me to be no medium between them. I looked sorrow- 
fully at my sermon-book, and said, 

Nee tecum, nee sine te . 



I began to think my views to the ministry were presumptuous. 
I thought at least, that if the Lord was pleased to accept my desire 
to serve him, he would not accept my service, because I had been 
so vile a creature ; as he accepted David's desire to build his 
house, but did not employ him because he had shed blood. And 
yet, notwithstanding all disappointments and discouragements, he 
was pleased at length to admit me into his vineyard, and to open my 
mouth. 

However, I should tell you, that Jong after he had given me 
some liberty of speech, and not many years ago, at Olney, in the 
midst of my own people, and before a full congregation, my mouth 
was stopped again. That is, my mind was so confused I only talked 
nonsense, and thought it my duty to tell the people I could not 
•preach, because the Lord suspended his assistance. I therefore 
stopped, and told them so. When I had made this acknowledge- 
ment, I had liberty again, only I could not resume the subject I 
had been upon. But I spoke freely on what had happened, and 
perhaps it was one of our best opportunities. It was so to me. My 
pride was kept down, my mind perfectly composed, and I went 
home as easy as if the whole parish had admired my sermon. 

Many exercises have I had about preaching ; nor am I wholly 
without them still. I must add I do not wish to be quite free. To 
be an extempore preacher, with some degree of acceptance and 
popularity, is an ensnaring situation. It affords much grounds for 



581 



the workings of pride and self-complaisance, and therefore it is a 
mercy if the Lord is pleased to give us frequent proofs of our own 
inability, notwithstanding what we can do when he puts forth his 
power in us. Experience likewise proves, that we do not always 
preach best when we are most pleased with our own doings, at 
least if we account it the best preaching when we are most useful. 
Such I think should be the standard. When is a fisherman's best 
fishing-time ? I think, not when he has the neatest rods, hooks, or 
lines, nor even when he has the pleasentest weather, but when he 
catches the greatest quantity of good fishes. When we have made a 
poor sermon, and are almost afraid or ashamed to look our hearers 
in the face, the Lord may put forth his power in our weakness, 
and work great things by our little sermon. When we think we 
have done bravely, and pleased the people's ears, and sent them 
home to praise the fine discourse, their hearts may be quite unaf- 
fected. If we were perfectly mortified to self, we should submit 
to be pitied or laughed at by the bulk of a congregation, if we might 
but be useful to a few. And we should be dissatisfied with the ap- 
plause of all, except we could be serviceable to some. I wish any 
thing I have hastily written may encourage you. I long to hear 
that you are freed from the drudgery of committing your sermons 
to memory. I long to hear that you are an extempore preacher. 
It will save a deal of time, which might be employed to better pur- 
poses. But I would not be impatient. I hope the Lord will lead 
and guide you to what is best. I only say, If you can believe, you 
shall be established. 

The above was written about a fortnight since. I must now date 
my paragraphs. This is the 22d Feb. It may be another fort- 
night before I can get my packet ready, but will do my best. The 
people at Olney have had time and cause to repent their hasty re- 
fusal of Mr. Scott. But I hope all will work together for good. 
The person they have had since my removal is going, and Mr. Scott 
is to succeed him. This is a revolution in their favour which F 
could not hope for ; but the Lord works wonderfully. Lord Dart- 
mouth is the patron of Olney, so that there is a fair probability of a 
Gospel minister having the living after Mr. Brown's decease. 

I thank you for your prayers and good wishes respecting my new 
charge. They are in some measure answered. The Lord is very 
gracious. I am favoured with liberty and acceptance, I trust with 



582 



a degree of success. I meet with no violent opposition, and though 
my immediate parishioners do not attend in such numbers as I 
could wish, the deficiency is made up from other quarters, and I 
have no cause to complain for want of hearers. The bulk of them 
are professors. My congregation on Wednesdays, and on the 
Lord's day evening, is made up of almost all denominations. I now 
come to take notice of your queries. 

1. Though we cannot fence the Lord's table by ecclesiastical 
authority, we can, and with some good effect, from the pulpit. 
Neither is it possible to know all our communicants personally, but 
I believe few come to our sacraments whom I would wish to keep 
away. 

2. As to the state of religion in this city. There are in the 
establishment (to begin with that) but two Gospel ministers who 
have churches of their own — Mr. Romaine and myself. I believe 
you need not my information concerning his abilities and success. 
He is an eminent preacher, and has crowded auditories. But we 
have about ten clergymen, who, either as morning preachers or 
lecturers, preach either on the Lord's day, or at different times of 
the week, in perhaps fifteen or sixteen churches. The tabernacle 
and Tottenham Court chapel are very large ; they are in the hands 
of Mr. Whitfield's trustees, and the Gospel is dispensed in them to 
many thousands of people by a diversity of ministers, clergy, dis- 
senters, or lay preachers, who are, in general, lively, faithful, and 
acceptable men. There is likewise the Lock, and another chapel, 
in Westminster ; the former served chiefly by Mr. De Coetegen, 
the latter by Mr. Peckwell — well attended. As is likewise Lady 
Huntingdon's chapel, which will hold about two thousand, and is 
supplied by able ministers. There is also another, not so large, 
in the same connexion. Mr. Wesley has one large chapel, and 
several smaller ; and though they are Arminians, as we say, there 
are many excellent Christians, and some good preachers, among 
them. There are likewise several preachers, whom I may call 
Independent Methodists, of the Methodist stock, and something 
in the dissenting form, but stand singly, not being connected 
with any of the dissenting boards. I should suppose that the 
churches, chapels, &c. which are open on the Lord's day, for those 
whom the world calls Methodists, as distinct from Dissenters, will 
contain thirty thousand people, and in general they are all crowded. 



583 

Now for the Dissenters. The Presbyterians, excepting a few, 
which are called the Scotch churches, such as Dr. Trotter's, are 
deviated widely from the way of their forefathers. Among their 
ministers are men of learning and abilities, but hardly any who 
preach the doctrines of the Cross. Their auditories are rather 
polite and elegant than numerous, and their profession of religion 
not very strict. Experience and observation proves, that no doc- 
trine, but Jesus Christ and him crucified, will turn the stream of 
the heart, or withstand the stream of the world. The Baptists 
are divided into general and particular — the latter and sounder 
is, I believe, the larger part. They are a respectable people, 
have many good ministers, are tenacious of the truth. They are, 
I think, over zealous about the point of baptism, and their num- 
bers are kept up and increased, more by the proselytes they 
gain from among other denominations than by conversions under 
their own preachers. The Independents, for the most part, re- 
tain a form of sound words, though some appear verging to a de- 
clension in doctrine. The life and glory I apprehend is abated 
among them as a body. There are ministers among them very 
sound, judicious, and able preachers, who are but poorly attended ; 
and conformity to the evil world seems growing among those who 
are non-conformists in some respects. We have further, in Lon- 
don, and in some other places, settlements of the Uniias Fratrum, 
the Brethren, or, as they are more vulgarly called, the Moravians. 
These are a people little known in England ; popular prejudice is 
strong against them, and mine was very strong once. There are 
some singularities in their constitution, which I do not admire ! but 
some of my most endeared connexions are with persons of this 
name, and I do not know more excellent, spiritual, evangelical 
people in the land. Thus I have given you my thoughts of the 
Lord's floor in this city. In the great abounding of profession 
which prevails, there are doubtless too many who bear no nearer 
relation to his true church than the chaff does to the wheat ; but I 
hope the number of solid exemplary believers is very considerable, 
and I hope the Lord's work is growing and spreading both in city 
and country. Every year adds to the number of evangelical clergy- 
men, and the Lord still maintains a succession of promising young 
men in both the universities ; some of whom are ordained every 
season ; yet the number of serious students is still kept up by others, 



584 

whose hearts he inclines to devote themselves to sanctuary ser- 
vice. This is almost the only encouraging sign we have in this 
dark and awful day, and it does encourage me to hope, that sinful 
as we are, the Lord will not give us up to the will of our enemies, 
because he has a remnant, and a work amongst us. 

3. Your next question is concerning Popery. I am not compe- 
tently informed what proportion the Papists bear to other dissent- 
ers in this kingdom. But I apprehend that we are more in danger 
of being overrun with infidelity than Popery. Nor do I believe 
the Papists are remarkably increased. I am no friend to Popish 
errors, but I could not in conscience join the Protestant association, 
I did not wish for the act in favour of the Papists ; I thought it 
granted too much. But when it had passed, I could not join in the 
petition for a total repeal, and to bring upon them all the penalties 
to which they were before liable. The first movers of the asso- 
ciation were most of them my friends. I doubt not but they acted 
conscientiously, but I thought them mistaken in their principles. 
I think the Papists should be restrained from teaching the children 
of Protestants. But I conceive they have as good a right to judge 
for themselves, and to educate their own children, as I have. It 
appears to me that our Lord's kingdom is not of this world, and 
that his subjects have no warrant from his word to inflict pains and 
penalties upon any sort of people in matters pertaining to con- 
science, of which he alone is the Lord and the Judge. The Pro- 
testant association was for a time unnoticed, at length it spread 
and became popular, was adopted by thousands, whose whole reli- 
gion, I fear, consisted in a cry against Popery. It sounded in my 
ears at last like the old cry, Meyxto y Agle/zts, and at length issued 
in those horrible riots, which will leave a lasting stain upon that 
part of our history. I am persuaded, the better part of the associa- 
tion abhorred those outrages as much as myself. But though they 
had no such design, they proved the occasion. And though thej- 
meant well, I considered the event as a token of the Lord's dis- 
approbation of the methods they took. It seemed at the time as if 
the giving the Papists more liberty, was the only sin the nation was 
guilty of, the only evil that called for redress. There was no asso- 
ciation formed or petition thought of for the suppression of the 
abominable profanation of the Lord's day, of adultery, drunkenness, 
profaneness, or perjury — no apprehension entertained of those 



585 



evils which, though almost universal among us, would not have 
been suffered in the better days of Pagan Rome. But the allowing 
liberty to Papists appeared the chief thing, the one thing to be com- 
plained of and guarded against. I did not wonder at the issue. 
The Lord will pour contempt upon a spirit of intolerance, even 
when manifested by his own people. 

I am perfectly well satisfied with the Scotch edition of my publi- 
cations, and only sorry that you and Mr. More had so much trouble 
about them, and that I could not avoid requesting the first impres- 
sion of the narrative might be suppressed. The words late curate, 
were in the title by my express desire. If people should think the 
author dead, you may tell them you have it under his own hand 
that by the mercy of God he is still living. But the words do not 
imply this sense, only that he is no longer curate of Olney. 

I desired Mr. Culbert either to come to me, or to call on my 
bookseller for two sets of Cardiphonia, one for you, and one for 
Mr. More. He called here yesterday when I was abroad, and left 
word a ship is to sail to-day. I cannot see to him to-day. If the 
ship goes without them, I shall be sorry he gave me so short a no- 
tice. But I hope he will apply to the bookseller. If not I will 
provide against the next opportunity. Mr. Culbert I love, but I 
seldom see him ; and when I do his modesty keeps him too silent ; 
and though I am full enough of talk when I am set a going, I am like 
some pumps into which you must put water, if you would have any 
out. I am remarkably awkward at beginning conversation. I do 
not find by any thing Mr. Culbert says, that he has as yet heard 
any of our Gospel preachers in the establishment. The very 
liberal, candid and kind spirit I have found in Mr. More, and Mr. 
Barlass, will hardly lead me to suppose, that he is restrained by a 
rule of this Secession ; and, on the other hand, the amiable mildness 
of Mr. Culbert, makes me ready to think he must have some reason 
unknown to me which prevents him. I think it would be well if all 
bars and buts, which prevent a free communication between those 
who are led by the same Spirit to the same Saviour were removed. I 
should have conversed with him a little upon this subject, if I had 
not been a minister myself. 

You will suppose a mind disposed and employed like mine, when 
I lived in Africa, would not make accurate observations on the 

74 



586 



state of religion and morals among the natives. Some notice I could 
not avoid, and from my subsequent reflections on what I have met 
with there, I am confirmed in the justness of Mr. Halyburton's 
assertions. I will answer the substance of your several queries in 
the gross. The negroes in Guinea, in those parts with which I 
have been best acquainted, (and I have reason to believe the same 
of other parts) have some apprehension of invisible powers, of a 
Providence, and of a separate state. They among whom I lived, 
appeared to have nothing that could be called religion ; but they 
are strongly addicted to necromancy, divination, amulets, and 
charms ; strongly influenced in the notions of magic and witchcraft. 
They certainly in some degree are affected by the sense of moral 
and immoral ; they know that truth and justice are right, and their 
opposites wrong ; but it is a knowledge that has little more influ- 
ence upon their practice than the like knowledge has upon many 
who are called Christians. I have known some of them terrified 
and afraid of being alone in the dark, after the commission of gross 
violence. But I do not know they have any idea of what we mean 
by the word sin, as a transgression of a law. Nor did I ever meet 
with the idea of communion with God as an ingredient of happiness. 
I believe they allow there is a supreme power ; but I do not believe 
they either love him, worship him, or fear him. What apprehen- 
sions they have respect subordinate powers, and agents, who are 
capable of hurting them. In a word, I never perceived in them 
any trace of an awakened mind, or of any higher principle of their 
conduct than self. I am sorry to say, in answer to one of your 
queries, that the Europeans they have seen, instead of helping 
their conceptions, have generally heightened their evil dispositions^ 
and taught them nothing but wickedness. I have frequently heard 
them when accused of dishonesty or falsehood, express their abhor- 
rence of the charge, by saying, " Do you think 1 am a white man ? 
or, do you think I am a Christian ?" The Portuguese have indeed, 
on some parts of the coast, proselyted many of the natives to the 
name of Christian ; but we generally are upon our guard against 
these, as the most deceitful, malicious, and revengeful of all the 
inhabitants. From the English they seldom hear any thing more of 
the name of God, or of Christ, except in a way of profane swear- 
ing, than of the name of Mahomet. I must now conclude, lest I 



587 



detain my letter another fortnight. i*frs. Newton tenders her sin* 
cere love and respects. We long to see you here. Pray for us. 
May the Lord bless you abundantly. 

I am affectionately yours, 

JOHN NEWTON. 
Charles's Square, Hoxton, London, Feb. 23, 1781. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

Dear Sir, 

HOW long, how often have I wished to write to you ! How 
often upon the point of writing, yet still prevented ! I cannot well 
either excuse or blame myself. I indeed waited a while for a letter 
from you, but when I heard you had begun one, and were disabled 
from finishing it, I considered the debt as paid, and that it was my 
turn to write again. I have been concerned for your illness, and 
more so (I think) to be informed that your spirits were affected. I 
need not tell you that you have overstudied ; you know and feel it. 
I wish, if there be no material objection, and you are able to travel, 
that you would turn your face southward, and come to London. 
Change your air, use exercise, drop all study — only take a single 
text of Scripture or so in the morning to feed upon all day, and 
live a while free from care and labour. This prescription, if you 
can follow it, will, I hope, by the Lord's blessing, be of great advan- 
tage to your health, and I shall have the pleasure of your company 
for my fee. 

I see you, however, in the Lord's hands, and believe your afflic- 
tion, however grievous to the flesh, is his wise appointment for 
your good. To him, as your best friend and infallible physician, I 
commend you, and believe he will lay no more upon you than he 
will support you under, and that the event shall be to your advan- 
tage. I am short-sighted, and cannot distinctly tell why He is 
pleased to lay you aside, after he has given you a desire to serve 
him, qualified you for his service, and appointed you a place to 
serve him. But I know there must be a reason, whether I can 
assign it or not. I believe and hope his design is expressed by the 
apostle, 2 Cor. i. 3 — 11, He afflicts you, that he may comfort 
you, and that you may comfort others from your own experience of 



588 



his goodness. He afflicts yo£, that you may not trust in yourself, 
but in him that raiseth the dead. Likewise to engage the prayers 
of many for you, that the thanksgivings of many may afterward 
abound in your behalf. These things are tokens, not of anger, but 
of adoption ; not for his pleasure, but for your profit, and to make 
you partaker of his holiness. Therefore faint not, though you are 
rebuked of him. But hope in his mercy, and you shall yet praise 
him. I hope, amongst other things, the necessity of the case will 
constrain you to seek to him for confidence to become an extem- 
pore preacher. For unless you are set free from the excessive 
burthens you formerly imposed upon yourself, I can hardly hope 
you will ever be long well. If you trust him, and honour him, by 
attempting to preach extempore, I am persuaded you will be more 
comfortable in yourself, and I think more useful and acceptable tp 
others. 

Last Wednesday Mr. Jarment was at my church, and he spoke to 
me after service, and I have had the pleasure of his company three 
hours this morning. I loved Mr. Culbert, but his modesty and my 
reserve did not quite suit. We often looked at each other and sat 
silent ; for though my tongue will run apace when I am set a going, 
I compare myself to an old pump, into which j r ou must first put 
water, if you mean to get any out of it. Mr. Jarment is more 
chatty, and helps my natural unreadiness. But then he lives at 
such a distance (about three miles) that I cannot expect he will 
come often to see me, and I am sure it will not be in my power 
to call often on him. However, I believe his visits, when we can 
meet, will be very pleasant to me. 

While you are afflicted I am still favoured with health, and go 
through my business with as little inconvenience at London as 
formerly at Olney. Only I sometimes regret the want of that 
leisure I then enjoyed. But upon the whole, I have much reason 
to be pleased with my new situation, and thankful for it. Alas, 
there is the rub, the want of gratitude and sensibility is my conti- 
nual shame and burden. But I serve a gracious Master, who mer- 
cifully bears with that in me, which I can hardly bear with in myself, 
and renews his pardon, and his goodness to me, day by day. Mrs. 
Newton likewise is favoured with a very tolerable share of health. 

I cannot well write so much as usual, while I have nothing from 
you to answer. I love you dearly, and hope I shall be thankful to 



589 



hear of your recovery. Write when you are able, and in the 
mean time continue to pray for me. We may, in this way, he 
present to each other in spirit as often as we please. The throne 
of grace is the central point, in which all the Lord's children meet. 
And this is equally near to us all. The people at London, and at 
Aberdeen, see by the light of the same sun ; and believers in all 
places see by the light of the same Sun of Righteousness. The 
Head of the church triumphant does not confine himself to those 
who are already before the throne. He is likewise always present 
with every member of the church militant. And he humbles him- 
self to notice the worship of heaven : he stoops lower still, even to 
take notice of ours. And ere long these different branches of his 
family shall join, and praise, love, and adore him without interrup- 
tion, and without end. 

I hear Mr. More is upon the point of settling at Shields, which I 
am glad of, as he seemed discouraged for want of a settlement. I told 
him, that when the Lord's time came, the proper place would be 
pointed out, though not by a voice from heaven, yet with equal 
certainty, by the openings and leadings of his providence. 

And now I bid you farewell for the present ; we join in love to 
you, and should be heartily glad to see you here. Believe me to 
be always, 

Your affectionate friend and servant, 

JOHN NEWTON. 

Hoxton, London, October 13, 1781. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

My dear Sir, 

YOUR letter was welcome, and read with the feelings of a 
friend, therefore I am willing to write immediately ; but if I do, it 
must be more briefly than I wish. Immoderate application has hurt 
your nervous system. This has been the cause of your illness, and 
the occasion of your dark apprehensions and temptations. But the 
Lord is with you, he has supported you, begun to restore you, and 
I hope will give you some measure of strength for his service. But 
possibly you may go a little halting the rest of your journey. But 



590 



all shall be sanctified. You are in that school in which his ministers 
acquire the tongue of the learned, and you will not suffer in vain. 
Others will be benefited, and will praise God for you. 2 Cor. 
i. 3— 11. 

Your thoughts of forsaking the ministry may perplex you, but they 
shall not prevail. You have neither right, nor will, nor power to 
do it. I think you did not article with the Lord that you would serve 
him provided he would give you health and comfort, and every thing 
to your own mind, but not otherwise. What! a soldier of Jesus 
Christ think of deserting the service because he meets with some 
hardships ? It is not your own thought ; the enemy, who would 
gladly see you throw down your arms and run, takes advantage of 
your low spirits to force it upon you ! You ask my advice ; I say 
you have need of courage, and you have need of patience. I know 
when trials are long continued they grow more irksome — but we 
have no right to limit the Lord, or to say if a trial continues above 
so many weeks or months, it cannot be a token of love, nor designed 
for my good ; it must be a whip or a rod to drive me out of his ser- 
vice. I would no more advise you to give up the ministry, than to 
renounce your Christian profession. But then I wish you to leave 
all in the Lord's hands. You have set your hand to the plough, 
and are not to look back. You are a minister, and must necessarily 
be so. Though it is not necessary that you should be always well, and 
strong, and able, it is necessary that you be fixed and faithful in 
your desire and intention. But it is not necessary that you should 
be useful in the common sense of the word. You know you were 
useful when well, and for aught you know you have been more use- 
ful while sick.. Some wise and great design may be promoting by 
your sickness. You are observed not only by men, but invisible 
powers are looking on, 1 Cor. iv. 9. And you know not how far 
the glory of the Lord may be concerned in your trials and supports* 
It is good to desire usefulness, yet self is very apt to creep in here. 
There are two ways of being subservient to the Lord's will, by do- 
ing and by suffering ; the former is more pleasant, but the latter is 
the best proof of grace, because in this self has least to feed upon. 
We are not our own. May the Lord free us from a wish of being at 
our own disposal, and more content to be any thing or nothing — to 
be laid by, neglected, if such be his pleasure, and only solicitous 
that self may be mortified, and his wise and holy will take place. I 



591 

itrustlie will again set you upon your legs, and open your mouth, and 
cause you and others to say, He has done all things well. At any 
rate he will do you good. He often moves in a mysterious way ; but 
he has wise reasons for all his appointments. Believe, wait, and 
pray, and endeavour to shake off all thoughts of declining your post 
as a minister with abhorrence. 

I see that if you preach at all, you will in due time be an extem- 
pore preacher. Be assured, this practice does not depend upon na- 
tural ability or great learning, when the heart is rightly disposed 
and the mind competently furnished with the knowledge of the truth, 
and the person really called of the Lord to preach the Gospel. I 
am very sure your abilities, of every kind, greatly exceed those of 
many who are called Methodist preachers amongst us, who yet do 
very well. It is true they are not all masters of logic, nor very ac- 
curate ; but I know some who speak sensibly, with power and unction, 
by whom the Lord binds up the broken-hearted and awakens the 
dead. The habit of preaching extempore is a gift, to be obtained 
by prayer and strengthened by exercise. The chief obstacles are 
unbelief, a regard to self, and a fear of man. I believe, my dear 
friend, if our minds were duly impressed with all the topics of the 
Gospel, it would be difficult to study a sermon. If I was sure that 
both I and all my auditory were to die and appear before God the 
moment I had finished my next sermon, how little should I attend 
to the minutiae of arrangement and style ? My heart would teach 
my mouth, my thoughts would be weighty, too big indeed for words 
fully to express, yet it is probable they would find the fittest words I 
was master of, waiting for employment. When you try you will 
have trepidations and variations. You will speak sometimes much 
better, and sometimes much worse, than you expect beforehand. 
You will often perceive your own insufficiency ; and now and then 
perhaps your hearers will perceive it likewise. But upon the whole 
you will get forward ; you will preach more pleasantly to yourself, 
and more acceptably to the spiritual and simple part of your hearers. 
You may sometimes put a sentence out of its proper place, and ex- 
pose yourself to the notice of little nibbling critics, who make a man 
an offender for a word ; but this you will not greatly mind if you are 
successful in winning and edifying souls. 

When I see you in London, we will talk over the Protestant asso- 
ciation. It will hardly quit cost to write about it. It is not needful 



592 



that we should think alike upon all subjects, or that when we differ 
you should labour to accede to my sentiments. I am such an enemy 
to Popery, that I dislike it even when it appears in a Protestant form. 
And all parties of Protestants are in my view more or less infected 
with it. If I claim the liberty of seeing with my own eyes, I speak 
like a Protestant: if I expect other people to see with my eyes, or 
am ready to despise or punish them because they cannot or will not, 
I so far act in the spirit of Popery. I do not wish to see Popery 
prevail in England, but should the Lord so permit, I think it a judg- 
ment which we have well deserved. As a Christian and member of 
the kingdom which is not of this world, I know not that I am called 
to prevent the growth of Popery any other way, than by preaching 
the truth, by prayer, and by a Gospel conversation. As to what 
can be done by edicts and penalties, let the dead bury their dead, I 
leave it to the men of the world who can see no other walls or bul- 
warks for the security of the church of Christ, than such as they are 
able to build themselves. The Lord has sometimes called his true 
disciples to the honour of imprisonment and death for his sake. 
Flesh and blood is not very ambitious of this honour ; and if by 
godly zeal, brotherly love, and a holy conversation, we may be able 
to engage him on our side, our privileges maybe secured, and I shall 
be very glad. But I dare not look to any protection but his. I 
have nothing to do with an arm of flesh in this business. At present, 
I must own infidelity and contempt of God appear to me more terrible, 
more upon the increase, and more likely to be our ruin than Popery. 
If there was not a Papist in the kingdom, 1 should still be afraid that 
we are almost ripe for destruction. Most of our fears and contri- 
vances respecting Popery, seem to spring from a love of ease, and a 
dread of the cross. How it may be in Scotland I know not ; but I 
believe that the most of those who were very loud against Popery, 
had little more regard for the true Gospel than the Papists them- 
selves. And though there were some good persons among them, it 
seemed to me that the majority of serious people were quiet in their 
tents, and more taken up with mourning over the general preva- 
lence of sin, than with the liberty granted to the Papists. 

I enclose an address to my parishioners, which I sent to every 
house. Two or three persons have thanked me for it — some I hear 
were rather offended, and some would not read it. But if the Lord 
is pleased to make it useful to one person, it will be worth the while. 



593 



One of my views is answered. I have discharged my conscience. 
I could not be easy without attempting to put a warning word in their 
way. It will stand as a testimony that I wished them well. 

Mr. Jarment has been with me but once, I can hardly expect to 
see him again, except I should call upon him ; and my foolish head 
has forgotten the name of the person with whom he lodges. I did 
not set it down when he told me, and could not recollect it afterward. 

We still jog on comfortably — we have some trials, but our mer- 
cies are innumerable. The Lord affords me liberty and acceptance 
in my public work. A want of leisure is some inconvenience. I 
cannot write much, but hope I am not quite idle. Mrs. Newton 
joins me in love, and in a hope that we may yet see you some time 
in London, if our lives are prolonged. Such an interview would af- 
ford great pleasure to her, end to 

Your affectionate friend and servant, 

JOHN NEWTON. 

Hoxton, Dec. 14, 1781. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS. 

My dear Friend, 

IF the gloom with which your bodily complaint overspreads 
your mind, should have led you to charge my delay to unkindness, 
I am sorry for it. But I will not plead guilty to such a charge. I 
wished to have written immediately ; but so many indispensables have 
engaged me, that I could not answer sooner. In my present situa- 
tion, it is morally impossible to write just when I please, and some 
letters from persons whom I dearly love was unanswered perhaps 
a whole twelvemonth. 

How far the reasons you assign may make it necessary to resign 
your present charge I cannot judge. If ycu cannot yourself preach, 
your people must have supplies, and these will require expense. 
I hope the Lord will continue to make them both able and willing 
to bear this burden ; and so far as your personal and private visits 
among them are interrupted, he can make up the deficiency by his 
own gracious communications. I still hope his blessing upon air and 
exercise, when the weather becomes favourable, will restore you t© 

75 



594 



the service you love. I pray that they, and especially you, may wait 
for him with patience. Your desire to lay out your whole time in 
their service, is from himself, and he will accept it according to the 
willing mind he has given you. But self is apt to mix with our best 
desires, and prompt us to suppose that nothing can go on well, if the 
plans which we form are straitened and interrupted. We can hardly 
be busy without thinking ourselves rather important ; and then the 
Lord sometimes lays us aside for a season, to teach us that he can 
make shift to carry on his work without us. I see not but your 
sickness, like the apostle's imprisonment, which shut him out for 
public service, may prove rather to the furtherance than to the hin- 
derance of the Gospel. You may yet live to see better days where 
you are at present placed. I hope you will. As to your dismission, 
think not of it till your people propose and expect it, or till it is re- 
commended to you by those who have a right to interfere. It should 
by no means originate from yourself. You may preach very effec- 
tually to all about you, by your patience and resignation to the will 
of God. It is easy to talk of these things from the pulpit ; but the proof 
of the pilot is in the storm. I admire an expression I have met of 
Dr. Cotton Mather's to this purpose, "My usefulness was the last 
idol I was willing to part with, but the Lord has enabled me to give 
even this up. I am now content to be laid aside, overlooked, ne- 
glected, and forgotten — only let his wise and holy will be done." 

But when you speak of giving up the ministry itself, I cannot well 
understand you. It sounds to me almost like giving up the Gospel 
profession. Have you not devoted yourself to his service ? Did 
you not do this without any reserve ? I am persuaded you did not 
make articles with him that } r ou would be his servant provided he 
would give you good health, strong spirits, and all circumstances to 
your wishes ; but if these were affected you would withdraw your 
shoulder from the yoke. In my view, the character of a minister 
of the Gospel, when sought and accepted upon right motives, and 
received by a public designation, is indelible ; and we can no more 
part with it than we can part with our skins. It is not absolutely 
necessary that you should always be a pastor, but I think you must 
be a minister to the hour of your death. Would you have the world 
think or say, that you thought the Lord's service desirable, and 
therefore engaged in it ; but upon trial it did not answer your expec- 
tations, and therefore you gave it up ? 



o9j 

As to your tears that the Lord is provoked to reject your 9ervice*> 
they arise from the advantage Satan takes of your low spirits. They 
are utterly groundless. You mistake in thinking you would terrify 
me if you were to open your heart to me on the subject of your 
provocations. I have a heart of my own which would at least 
equally astonish you , if it durst show itself. But what is it we preach ? 
the law or the Gospel ? You know the Lord has given you to love 
his truth, his cause, his service, and his people. You know you 
would willingly spend and be spent for his sake. How can you then 
indulge so hard a thought of him, as some parts of your letter seem 
to express. But indeed they are not your own thoughts ; you know 
better. But among your other sins, and heart evils, you have a little 
of the root of unbelief remaining in your heart ; and your present 
situation gives the enemy an opportunity of working upon your un- 
belie f, and almost pushing you upon conclusions contrary to your 
better judgment. Do not give place to this enemy ; resist him to the 
utmost of your power, and he will flee from you. Bring all your 
plans and wishes, and cast them, and yourself with them, at the Lord's 
feet, and there lie till he bid you rise. You have need of patience, 
and he has it in abundance to give you. Pray him to show you that 
absolute resignation to his will is the very summit of a Christian's 
character, and the great secret of possessing peace. Do not wish 
to die, (though you had the strongest assurance of heaven,) because 
life is burdensome to you. He is worthy for whom we suffer 
these things. He had power over his own life ; yet, though it was 
very burdensome to him in Gethsemane and upon the cross, he 
would not give it up till he coutd say, It is finished. Time is short — 
and our sufferings — though flesh and sense make much ado about 
them, yet when measured by the standard of truth, and weighed in 
the balance of the sanctuary, are comparatively both light and tran- 
sient. 

1 pity you, and feel for you in your trials, but I must not encou- 
rage your despondency. 

My parishioners are much as formerly — very civil and polite to 
me : they give me no trouble ; but not many of them are disposed to 
hear me, especially of the richer sort. I know not that they were 
angry with my address, nor do I know that it pleased them. I heard 
little or nothing about it either way. But it was a relief to my own 
mind. I could wish to be useful to the people who by law are obliged 



596 



to contribute to my support. And I have still hopes that some of 
them will one day know what pertains to their peace. But if they 
absent themselves from the church, their places are filled up by 
others. I have many hearers ; and amongst them many who feed 
upon the truth in their hearts, and honour it in their practice. It 
was my mercy to be satisfied with Olney while I was there, but 
when I came to London I left many trials behind me. My prospects 
of usefulness are much greater here, and I cannot form an idea of a 
better situation. I could indeed like more time for retirement, and 
for writing to such friends as you, and more intercourse with rural 
scenes. But, 

Nihil est ab omni parte beatum ! 

This is not only true, but it is reasonable, proper, and best. How 
else should faith and patience be exercised, and sin mortified. A 
situation in every respect pleasing would not well suit us while we 
are sinners. We are too apt to grow formal, careless, and worldly, 
as it is. If we had not buts and trials to rouse us, we should be 
much worse. There will be no afflictions, or even inconveniencies, 
in the land we are going to, because there they will not be needed. 
In the present life, these things are necessary, and therefore they 
are mercies, the fruits and tokens of our Lord's love. 

I had a letter from Mr. More soon after his settlement at Shields, 
and he favoured me with a particular account of the exercises on the 
occasion. I received his letter a good while before yours, but I 
answer you first, because you are sick and dispirited. 

I need not tell you that my sister Cunningham has been visited 
with a bereaving stroke, but he who inflicted it has supported her 
under it, and will support her. The Lord of hosts is her husband, 
and therefore, though a widow, she is not desolate. He has sup- 
ported Mrs. Newton too. Oh ! he is very gracious, and though for 
wise reasons he often causes grief, he will have compassion ; for 
when he afflicts, it is not for his own pleasure, but for our profit, to 
make us partakers of his holiness. 

Inclination would willingly send you another sheet ; but leisure 
is so short, that if I attempted it, I should probably make you wait 
a week or two longer. Accept what I can in good part, and be as- 
sured of my cordial love, friendship, and sympathy. Almost my 



597 



whole time for letter-writing is confined to Saturday forenoon, and 
even then I am often interrupted. 

My dear is pretty well — we join in love and best wishes. Mr. 
Jarment's son called on me soon after his arrival ; and though Mr. 
Wilson does not live far from me, I have not yet been able to return 
his visit. I hope I shall soon. However, I desired him to come to 
me as often as he pleased. 

May the Lord, the good Shepherd, comfort, guide, and bless you. 

I am, sincerely, 
Your very affectionate friend and servant, 

JOHN NEWTON 
May 18, 1782. 



THE REV. JOHN NEWTON TO THE REV. WM. BARLASS, 

March 21. 
My dear Friend, 

YOU say in yours, " I meet with so many indispensables 
that I have but little time for corresponding." The expression 
suits my circumstances so well, that I return it you, as the best and 
shortest apology I can make for my silence, which has been con- 
strained, and not voluntary. Yet I did not think your letter had 
lain by me unanswered so long, till I looked at the date to-night. 
But, truditur dies die. When I had more leisure I rose early. 
Now rising early seems doubly needful ; I have lost the habit, and 
indeed am so wearied with running about by day, that I am not 
well able to rise as formerly. I begin my letter with a memorable 
date ; it is the anniversary of my great deliverance, when the Lord 
sent from on high, and saved me from sinking in the great waters. 
I have lived thirty-five years since, alas ! to too little purpose. 
What multiplied proofs have I had in this space of a nature deeply 
depraved. What multiplied proofs and instances have I likewise 
had of the Lord's goodness to a chief sinner! I have seen many 
changes of situation since the year 1734, when I left off the sea- 
faring life — but my path from that time has been, upon the whole, 
comparatively smooth, and every principal change and turn in life 
has been apparently for the better. He has honoured me with 



598 



some usefulness ; and since my removal to London my sphere of 
service has been greatly enlarged, and very comfortable, only the 
effects of indwelling sin are a constant and humbling abatemenfc- 
Ah ! how seldom am I in my study, what perhaps I appear to others 
to be when in the pulpit. Indeed, my friend, the lamentable incon- 
sistencies I feel, now I know the Lord, ought to affect and abase 
me more than all the shocking abominations of my state of igno- 
rance. For then I knew not what I did. But now light, and expe- 
rience, and acknowledgments, and repeated surrenders, aggravate 
the evils which are interwoven with my frame. But by grace I 
I am what I am — it is of grace that my poor story is not much 
worse. The Lord is my keeper, therefore I am still preserved. I 
have not made shipwreck of my profession. He has not taken his 
word out of my mouth. It is still, I trust, the great desire and aim 
of my life to serve him : his work is still pleasant ; and I find no 
sensible abatement either of bodily or mental powers ; and he is 
still pleased to bear witness to the word of his grace from my un- 
worthy lips. Blessed be God for Jesus Christ. In him I find 
peace in the midst of conflict, and power in the midst of extreme 
weakness. 

I was glad to hear you had been enabled to do a little, and will- 
ing to take it as an earnest that he will, in due time, strengthen you 
to do more. I was glad that your necessity has had the good 
effect to make you sometimes an extempore preacher ; and I wish 
the assistance the Lord has given you on such occasions, may en- 
courage you to trust him farther. I am persuaded you would not 
exceed the warrant his word of promise has given you, if you ven- 
tured to preach extempore always. I can well remember the time 
when I thought it morally impossible I should ever preach extem- 
pore ; and now, I find little more difficulty in preaching without 
notes than in conversing without notes. And so far as I can judge 
of nryself, I seldom succeed better, than when hurry and engage- 
ments constrain me to speak without five minutes premeditation ; 
sometimes without being determined as to my text five minutes 
before I go into the pulpit. I hope I do not, I am sure I would not, 
make this liberty a cloak for indolence. I would wish to be always 
employed in a way suitable to my calling. But if I am properly 
employed other ways, it is no burden to me, when I have not time 
to study sermons. Not that I am wiser or better than I was for- 



599 



inerly, or hare more sufficiency in myself, but I am mercifully deli- 
vered (in the main) from the fear of sinking, and therefore I find it 
•Hjore easy to swim. 

I am not acquainted at Mr. Wilson's house, therefore I only see 
Mr.. Jarment when he calls on me, which is not very often. He 
seems a sensible and serious young man. As to his zeal, which 
you speak of, it does not stand in our way. He is modest enough, 
and I endeavour to guard against touching upon any points which 
might give zeal cause to be zealous. I wish I had more zeal my- 
self, if I could regulate it and fix it to its proper objects. Oh, there 
are subjects and causes almost sufficient to make a stone speak. If 
I had a due sense of what is implied in the words sin and grace, of 
what passed at Golgotha, and of the states in the unseen world, 
surely I could not be the cold dull creature I now am ? But when 
zeal spends itself about the less essential matters of forms and 
names, about points in which the wisest and the best have always 
differed, I would, if I could, lull it fast asleep. I there think it 
preposterous and hurtful, mistimed and misemployed. Like the 
industry of a man who should be busied and engrossed in painting 
and adorning his house when the house itself was on fire. Let the 
safety of the building be first consulted. Is it not strange, that when 
we profess to receive the New Testament as our rule, and to form 
our plans upon it, some of the plainest and most obvious precepts 
should be so generally overlooked ? How plain is that in Rom. xv. 
7. Now, how does Christ receive us ? Does he wait till we are 
all exactly of a mind ? Does he confine his regards, his grace, his 
presence, within the walls of a party ? Is he the God of the Pres- 
byterians, or the Independents only. Do not some amongst you, 
and some amongst us, know with equal certainty, that he has re- 
ceived them ? Do not they, and do not we, know what it is to 
taste that he is gracious ? Does he not smile upon your ordinances, 
and upon ours ? Are not the fruits of true faith the same on both 
sides of the Tweed, and in every corner of the land? And shall 
zeal presume to come in with its ifs and its buts, and to build up 
walls of separation between those who are joined to the Lord by one 
Spirit, in direct contradiction to the tenor of the whole ? Rom. xiv. 
And think it has a right to despise and censure, to judge and con- 
demn, when it is expressly forbidden to interfere? see Rom. xiv. 3, 
4, 10, 13. The Lord by his apostle says, Let every one be per- 



600 



suaded id his own mind. And how dares zeal say otherwise ? Yet 
many true believers are so much under the spirit of self and pre- 
judice, that they verily mean to do the Lord service, by substitu- 
ting their own commands in the room of his. And they see no 
harm in saying, You must think and act as I do, subscribe my paper, 
and worship in my way, or else, though I hope the Lord has re- 
ceived you, I think it my duty to keep my distance from you. 
This assuming dictating spirit, appears to me to be Popery, though 
amongst us in a Protestant form ; indeed the root and source from 
whence most of the Popish abominations have sprung. It is pretty 
much the same to me, whether the Scriptures are locked up from 
me or not, if I must read them with another person's eyes. I think 
we have all an equal right to judge for ourselves, and that we are 
no more bound to follow implicitly the sic volumus, sic jubemus, or 
the sic arbitramur of a bench of Bishops, or a board of Independ- 
ents, or a General Assembly, than of a conclave of Cardinals. What 
an unexpected digression have I run into ! I will not apologize 
for it, for I did not intend a word of this when I took up my pen ; 
and now it is done, I cannot give you a better proof of my esteem 
and good opinion, than by sending it to you. It is a sign I do not 
think all Seceders are alike. Some people would think I talk like 
a Socinian. But I have nothing to do with those that are without : 
I think only of those who are awakened, enlightened, and taught of 
God, and are expressly warned not to call any man master upon 
earth. Had my providential call been clear, I think I could have 
joined with almost any party that hold the Head, provided they 
would have allowed me the peaceable exercise of my private judg- 
ment, and not expect me to fight for the peculiarities of the party, 
as though they were De Jure Divino. For as I claim a right of 
thinking for myself, my conscience obliges me to allow the same to 
others. 

[March 25.] We expected Mrs. Cunningham in April, and hoped 
she would live with us. But now, we expect to hear of her death 
every day ; for the last letters afford us no hope of her recovery. 
She buried her eldest daughter Susie about October, and is thought 
to have taken the consumption from her, by having been so con- 
tinually with her in her illness. She has sent us her other child, 
who likewise has the symptoms of a consumption upon her. She 
was well a few weeks ago. Such is the uncertainty of human pros- 



601 



poets, and to such sudden changes are they liable. But we have 
two comforts — first, to know that afflictions spring not out of the 
dust, but they are appointed by Him who does all things well, and 
who is all-sufficient to make up every loss. And secondly, with 
respect to Mrs. Cunningham, we know that our loss will be her 
gain. Jesus is her Shepherd and Saviour, her sun and shield, she 
knows his name, and puts her trust in him. Even now he sup- 
ports her, and enables her to look forward with comfort ; and when- 
ever she leaves this world she will be happy in and with him for 
ever. Therefore I trust we shall not sorrow as them that have no 
hope ; nor complain, because the Lord has done it. Yet it will be 
a trial. For we were united, not only by the ties of a natural re- 
lation, but by a long and endeared friendship, and a participation in 
the same faith. We had proposed much pleasure in the thought of 
living together a few years upon earth ; and still we may hope to 
meet and live together in a better world, where disappointment and 
separation shall not be known. Surely the Lord's design, by these 
dispensations, is to bring us more and more into the frame of the 
Psalmist, when he said, My soul, wait thou only upon God, for my 
expectation is from him. Cisterns must be broken, but the foun- 
tain of living waters is always full and always flowing. Gourds 
must wither, but the tree of life has shade and fruit sufficient for us 
all, and at all times. Creatures must die, but the Lord liveth. 
Creatures are like candles, while they burn they waste, and when 
they are extinguished, those who depend upon them are covered 
with darkness. But the Lord is a sun to his people, and his bright 
beams can well supply the want of the candle-light of creature com- 
forts. In this world we must be often sorrowing, but we have 
cause likewise for rejoicing evermore. Mrs. Newton joins me in 
a tender of love to you, and in requesting your prayers, that our 
strength may be according to our day, and that if the Lord calls us 
to suffer, we may be enabled to suifer as Christians, and to glorify 
him, by a patient and cheerful acquiescence in his wise and holy 
will. 

I could fill a sheet on the mournful subject you suggest, the pro- 
fligacy and calamities of the times. The Lord's hand is lifted rip, 
but few acknowledge it, or are affected by it. Our public affairs 
are dark at present, and likely, I think, to be darker. I cannot but 
rejoice to think that an end is put to the destructive war abroad j 

76 



602 



but I dread the effects of our dissensions and confusions at home, 
especially when I see how profaneness, infidelity, and all the usual 
forerunners of national ruin abound and spread. We seem to have 
little more union, public spirit, or sense of the hand of God over 
us, than the Jews had just before the destruction of Jerusalem. 
And yet I hope we shall not be given up like them to utter ruin. 
For though the nation at large seems wicked and obstinate to an 
extreme, yet the Lord has a people amongst us, and I hope upon 
the increase. And though too many professors are far from adorn- 
ing the Gospel they profess, yet there are a number, I hope a 
growing number, of excellent Christians, who sigh and mourn for 
the evils they cannot prevent, and are standing in the breach in the 
spirit of wrestling prayer. For the elect's sake, I hope, the days 
of trouble shall be shortened and moderated, and that we shall not 
be utterly forsaken. 

Mr. Culbert wrote to me from Coupar soon after he left you y 
and it is but very lately that I could answer him. If you see him, 
or write to him, please to mention my love. 

You will perceive that I have had this letter several days in 
hand. Inclination would lead me to take a second sheet, but I am 
afraid of lengthening the delay beyond all reasonable bounds, if I 
should attempt to enlarge. Mrs. Newton joins me in love. We 
wish your physicians or friends would send you to London, for 
there are few persons whom we love without having seen them s 
whom we should be more heartily glad to see than Mr. Barlass. 

Remember us at the throne of grace, and let us hear from you 
when you can. 

I am sincerely and affectionately yours, 

JOHN NEWTON. 

Hoxton, March 27, 1783. 



THE REV. JOHN NEWTON TO THE REV, WM. BARLASS. 

My dear Friend, 

PECCAVI. I ought to have answered your last long agd. 
So it ig* and I can make no other amends than by writing now. 
Perhaps, considering the terms of friendship between us, you 



603 

ought to have written a second time, to admonish me of my fault, 
and not have stood upon the formality of turn for turn. Since my 
removal to London I have heen but a poor correspondent, and the 
causes which made me so still increase upon me, so that I hardly 
dare promise, or even hope, to be more punctual in future. But 
I wish you to believe, that, whether I can write or not, my affec- 
tion and friendship suffer no abatement. 

I am thankful that I can still consider you as in the land of the 
living, (as we rather improperly call the present state, which is 
indeed the land of the dying) and restored to some comfortable 
measure of health, and ability for your Lord's service. I trust 
you will derive many advantages from your long illness ; and, 
amongst others, I hope it will in time, if it has not already, make 
you an extempore preacher. When you wrote your last letter, 
which is so long ago that I am ashamed to mention the date, it 
had already taught you to spare one half of your labour in com- 
posing your sermons, and perhaps that half you then employed, 
may, by this time, be reduced to a quarter. I shall have no ob- 
jection to your continuing, as long as you please, to draw up a 
scheme or skeleton of your discourse, with the principal heads, and 
divisions, and texts, but I should think all that is necessary may be 
written upon half a quarter of a sheet of paper. Not that I would 
give this advice to all : I could wish some, who attempt to preach 
extempore, would write the whole of their sermon. But you have 
been a student, you have a fund of preparatory knowledge, 3'ou 
have experience, and I think you have imagination. If you have a 
measure of a natural ability of utterance likewise, and really be- 
lieve yourself lawfully called to the ministry, I am persuaded you 
want no further requisites to qualify you for an extempore preacher, 
than a more simple dependence upon the Lord, and a becoming 
indifference to the little feelings of self. Indeed, my friend, it is 
principally self that makes our duty difficult. We profess ourselves 
the servants and messengers of the Most High God ; our message 
is of the utmost importance, both as to the subject and as to the 
event. Our hearers are dying sinners ; it is highly probable, that 
every time we preach, there may be one or more present who will 
hear no more. Now, in such circumstances as these, to be anxious, 
not entirely, perhaps not chiefly, for the success of our message, 
but solicitously to feel for ourselves, what space we shall fill in 



601 



the opinion of our hearers, and whether they will judge favourably or 
otherwise of our abilities and address ; to indulge an emotion of self- 
applause at one time, if we think we have gone through our work 
cleverly ; and to be ashamed to look the people in the face at another 
time, not because we fear we have either suppressed or mistaken 
the truth, but merely because we may have given them a proof of 
what we profess to teach them, as a principle, that we have no 
sufficiency of our own — this is such an instance of depravity, and 
betrays such a shameful, criminal disingenuousness, that we may 
well wonder the Lord will ever permit us to make mention of his 
name any more. This undue regard to self is, I apprehend, the 
chief thing that makes extempore preaching so formidable to those 
who have a competent measure of knowledge and furniture for the 
work. Nor can we expect to be freed from it all at once, nor per- 
fectly at the best ; but by earnest prayer, and by habit and exer- 
cise in preaching, we may hope, gradually to acquire more confi- 
dence in the Lord, and more indifference to the desire of pleasing 
men any further than for their edification. And though it becomes 
us to endeavour, by prayer and meditation beforehand, to make 
ourselves masters of our subject, and to study to show ourselves 
workmen that need not be ashamed, yet I am persuaded we should 
be most likely both to please and to profit our hearers, if we could 
speak to them, when in the pulpit, with the same simplicity as we 
do when out of it. As I have touched upon this subject before, I 
may, perhaps, now only offer you repetitions ; but you will excuse 
me. I trust, you can say of the Lord, His I am, and him I serve. 
Go forth, therefore, in his strength ; believe his promise to be with 
his servants ; put in your claim for that liberty with which I am 
persuaded it his pleasure to honour his faithful ministers who de- 
sire to put their trust in him, and you shall not be disappointed. I 
long to hear you an extempore preacher. You may study as much 
as you please, provided you do not hurt your health. And this 
method of preaching would give you more time for your studies, 
and more for } r our people. 

I am not a proper judge of the question concerning patronage. I 
"believe with you, that if blind people have the power of election, 
they are as likely to choose blind leaders for themselves, as the 
blind patrons are to choose such for them. What seems principally 
wanting, both in Scotland and in England, is a dispensation of the 



605 



Holy Spirit. Without this, I hardly see a pin to choose among all 
the different modes and forms of church government. With this, 
the one true church of Christ would flourish with us and with you, 
under all the different forms which obtain amongst those who hold 
the head. The parishes in England, where the people choose 
their ministers, are comparatively few. The most are appointed 
by patrons. But the great Head of the church has the supreme 
patronage. And Gospel ministers are here and there brought into 
both sorts of places. Even in Cambridge we have two faithful and 
able parochial ministers. The number of Gospel preachers in our 
church is greatly upon the increase ; several valuable young men 
are ordained every quarter — perhaps not fewer than twenty or 
thirty in a year. And now and then we hear of a minister awakened 
in his own parish, after a course of years spent without any regard 
to fhe souls of his people, or any skill to teach them. Some per- 
sons, who have taken pains to get the best information they can, 
think we have now more than three hundred Gospel preachers 
fixed in parishes — the most of them are either curates or lecturers ; 
but we have a good number of beneficed clergymen among them, 
and in some places a considerable work. London is highly fa- 
voured. But though we have many good preachers, multitudes of 
hearers, and many excellent Christians, there is likewise abundance 
of light professors, and I think a general complaint, that the ordi- 
nances, though blessed to the edification of believers, are not sig- 
nally owned to the conversion of sinners. I am still mercifully 
supported at St. Mary Woolnoth, and am very comfortable in my 
public ministry, and happy in many choice and valuable connexions* 
At home, blessed be God, we are pretty well. Mrs. Newton has 
returns of indisposition, but not very frequent or violent. Our 
dear Eliza Cunningham came to us ill, and continues ill. She, 
however, eats and sleeps well, has not much pain, and is able to go 
out to church. Her physician prescribed sea-bathing; accordingly 
we spent the month of August at Lymington and Southampton, and 
he thinks her rather better for it. Her case, however, is still very 
dubious. If the Lord is pleased to restore her, we shall be thank- 
ful I hope, for she is a very desirable girl, and has, I think, nearly 
the same place in our hearts as she could have if she was our own. 
But I have endeavoured to resign her to His disposal who does all 
things well. And I trust, whether she lives or dies, she will be his. 



606 



Mr. Jarment undertakes the charge of this letter, and, if not in- 
convenient to him, I shall send a book with it, entitled Apologia. 
Tou will perceive it is not calculated for the meridian of Scotland, 
and therefore my only reason for sending it to you is, because it is 
mine. When will you come to London ? We truly long to see 
you, and I could show you some people here whom I think you 
would like. Ask Mr. More, if he comes in your way, if he did 
not like some of my friends ? I hope the Lord will lead you to us 
sometime. But if not, blessed be his name for the hope of meet- 
ing in a better world. 

My dear joins with me in love to you. 
I am very sincerely, 

Your affectionate friend and brother, 

JOHN NEWTON. 

Will you please to give our love to Mr. Culbert, when oppor- 
tunity offers. We have no occasion to trouble him in the way you 
hinted. 

Hoxton, Nov. 4, 1784. 



COPY. 

Letter from Mr. Newton, Minister at , to the Right Hon. 

the Earl of Dartmouth. 

MY case has been singular upon earth, and I think it will 
be almost so in heaven. If love is the essence of happiness, and if 
they to whom much has been forgiven shall love most, then, 
surely, (astonishing thought,) I shall be found among the foremost, 
and, if I may so speak, the first-rate spirit before the throne. 

If great services and sufferings in the Lord's cause should be 
chiefly distinguished in the courts aLOve, I may be thankful if I be 
admitted within the door ; but if much forgiveness is the distinc- 
tion, I shall have a claim above millions — I might venture to dipute 
precedence with Paul himself. I am the man who did many things 
against Jesus of Nazareth ; not because I thought I ought, but be- 
cause I was resolved I would. How often have I publicly and de- * 
liberately tFeated him as an impostor, compared him with Maho- 






607 



met, and given preference to the latter ! My mouth was an open 
sepulchre, and my life such, that I am persuaded the characters of 
many who died at the gallows would have been deemed amiable 
in Comparison with mine. The Lord knows I do not exaggerate ; 
yet I was spared, pardoned, and, what is more wonderful, reserved 
to preach the faith which I had despised, and laboured to destroy. 
Thus 1 was in the dark and dreadful days of ignorance. Since the 
Lord was pleased to call me by his grace, he has wonderfully re- 
strained and kept me in my outward path, so that I have not been 
suffered to make any considerable blot in the view of my fellow- 
creatures. Yet it is chiefly this latter period I shall refer to, 
that much has been forgiven me. Sins after conversion have an 
higher aggravation, from the higher love and experience, against 
which they are committed, which cannot be found in the worst ac- 
tions of natural men ; and the heart, like the sea, has depths which, 
no human plummet can fathom, and monsters which no eye but the 
eye ©f God can explore. 



FINIS. 



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